4. Письма к Олимпиаде

The seventeen letters addressed to Olympias are the longest, most beautiful and useful of all the letters of the saint, says Photius. Olympias was the daughter of Prince Anisy. Her father gave her in marriage to the prefect Nebridius (probably in 384). St. Gregory of Nazianzus, invited to the marriage, apologized that he could not attend it, and addressed his young wife with words of praise. Olympias was only married for one year and eight months. Having been widowed at such a young age, she decided to remain a widow and nothing could shake her decision. In vain did Emperor Theodosius resort to requests and threats to force her to marry his relative, the Spaniard Elpidius. Her refusal angered the emperor, who, before setting out on a campaign against Maximus, ordered the city's prefect to sequester all her estates until she reached the age of thirty. Olympias reacted to this outrageous action with such courage that she seemed even happier at the sight of her property being robbed. Meanwhile, Theodosius, realizing that nothing could overcome this opposition, ordered the estates to be returned to her. From that time on, her house became open to bishops, monks, priests and other clergy who came to Constantinople. Bishop Nektarios made her a deaconess, and in this dignity she ended her life. Letters to Olympias sufficiently testify to how kind she was to St. Chrysostom. After the saint was expelled, she was dragged through the courts, accused, along with other adherents of the saint, of setting fire to the church of St. Sofia. Despite the thoroughness of her answers, she was sentenced to a large fine; then she left Constantinople to retire to Cyzicus, where she departed for a better life. St. Gregory of Nazianzus, Palladius, Sozomen, Ammianus and other biographers report numerous details about this virtuous woman. My lady, the most venerable and most God-loving deaconess Olympias, Bishop John, rejoice in the Lord. 1. Consolation in grief. You only need to fear sin. 2. Adversity prepares a great reward for us, which is why God allows us to suffer. – An example of the three youths in the cave of Babylon. – 3–4. At all times, the Lord allowed temptation and persecution in order to better demonstrate His power and His wisdom. – 5. Conclusion: Olympias must expel from her soul the sorrow that real turmoil causes her. 1. I want to heal the wound of your despondency and dispel the thoughts that collect this cloud of sorrow. What really confuses your spirit, why are you sad and grieving? Because this storm to which the churches are subjected is severe and gloomy? Because it turned everything into a moonless night and is getting stronger day by day, causing serious shipwrecks? Because the destruction of the universe is growing? I know this too, and no one will contradict this. If you wish, I will even paint you a picture of what is happening now, in order to make the real sad events clearer to you. We see that the sea is rising violently from the very bottom; Some shipbuilders float on the surface of the waters dead, others have sunk to the bottom; the ship's planks are untied, the sails are torn, the masts are broken, the oars have fallen from the hands of the rowers, the helmsmen are sitting on the decks instead of rudders, hugging their knees with their hands and just sobbing, screaming loudly, crying and lamenting about their hopeless situation; they see neither the sky nor the sea, but everywhere only such deep, hopeless and gloomy darkness that it does not allow them to notice even those nearby, the noisy rumble of waves is heard, and sea animals rush from everywhere towards the swimmers. But how long, however, should we pursue the unattainable? Whatever similarity I find for real disasters, the word weakens before them and falls silent. However, although I see all this, I still do not despair in the hope of better circumstances, remembering the Helmsman of all this, who does not overcome the storm with art, but with one wave stops the turbulence of the sea. If He does not do this from the very beginning and not immediately, then because this is His custom: He does not stop the dangers at the beginning, but only when they intensify and reach the final limits, and when the majority have lost all hope; Then He finally does the miraculous and unexpected, demonstrating His own power and teaching those exposed to danger to patience. So, don't be discouraged. After all, only one thing, Olympiad, is terrible, one temptation, namely only sin - and I still do not stop reminding you of this word, everything else is a fable, whether you point to intrigues or hatred, or deceit, false denunciations or abusive speeches and accusations, deprivation of property or exile, or sharpened swords, or the abyss of the sea, or the war of the entire universe. Whatever all this may be, it is both temporary and fleeting, and takes place in relation to the mortal body and does not in the least harm a sober soul. Therefore, blessed Paul, wanting to show the insignificance of the joys and sorrows that happen in real life, explained everything with one saying: “for what is seen is temporary” (2 Cor. 4:18). So, why should you be afraid of the temporary, which flows like river streams? Because this is the present - it doesn’t matter whether it is joyful or sad. Another prophet compared all human happiness not even with grass, but with another, more insignificant substance, calling everything together the color of grass, and considered this color not only part of happiness, for example, only wealth, or only luxury, or possession of power, or honors; but everything that people consider to be glorious, having embraced with one name “glory,” he then likened it to grass, saying: “all the glory of man is like the flower of grass” (“all flesh is grass, and all its beauty is like the flower of the field”) (Is. 40:6). 2. However, it is terrible and difficult, you might say, misfortune. But look how it, in turn, is equated by the prophet with another image - and treat it with contempt. Namely, likening abusive speech, insults, reproaches, ridicule from enemies and evil plans to worn-out clothes and moth-eaten wool, the prophet said: “Do not be afraid of the reproach of people, and do not be afraid of their slander,” because they will age like clothing, and will be eaten away like wool by moths (Is. 51: 7–8). So, don't let anything that happens bother you. Stop calling for help from this one, then that, and chasing after shadows (and such is human help), but constantly call on Jesus, Whom you serve, so that He will only please - and all disasters will stop in an instant. If you called, but the disaster was not eliminated, then this is God’s custom: not at first (I repeat what I said above) he removes the disasters, but when they reach their greatest height, when they intensify, when the warring parties pour out almost all their anger - then, finally, everything immediately changes into a state of silence and produces unexpected changes. He can produce not only those benefits that we expect and hope (to receive), but also much greater and infinitely more valuable. That is why Paul says: “but to Him who... is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20). Couldn't He, in fact, first prevent the three youths from being tempted (Dan. 3)? He could, but did not want to, in order to bring them great benefit through this. For this purpose, He allowed them to be delivered into the hands of foreigners, and for the furnace to be heated to an unspeakable degree, and for the royal wrath to burn stronger than the furnace, and for their hands and feet to be tightly bound, and finally for them to be cast into the fire; and when everyone, contemplating them, despaired of their salvation, then unexpectedly and contrary to all hope, the wonderful work of the most excellent Artist - God - appeared and shone with excellent power. Namely, the fire was bound, and the prisoners were released; the oven became a church of prayer, a source and dew, and became more honorable than royal palaces - and the nature of the hair prevailed over fire, this all-consuming force that overcomes iron and stones, and conquers every substance. And here stood a consonant choir of saints, calling all creation, both heavenly and earthly, to a wondrous song: they sang, sending up hymns of thanksgiving for being bound, for being burned, as far as it depended on the enemies, for being expelled from the fatherland, for becoming captives, for being deprived of freedom, for having become cityless, homeless and homeless. immigrants, for living in a foreign and foreign land - such is the property of a grateful soul. And so, when the atrocities of the enemies were over (what else could they have done after death?), and the virtue of the fighters manifested itself in all its fullness, when a crown was woven for them, rewards were collected, and nothing more was left for their glorification - then it is precisely the disasters that are eliminated, and the one who lit the furnace and betrayed the youths to such great torment begins to wonderfully glorify these holy fighters and becomes a messenger of the extraordinary miracle of God, sends letters full of praise to all directions of the universe, telling them about what happened, and thus becomes a reliable messenger of the wonders of God, the wonder-worker, because if he himself (before) was an enemy and adversary, then what he wrote no longer aroused suspicion among his enemies. 3. Do you see the art of God? Do you see His wisdom? Do you see that He does things that are not in accordance with ordinary opinions and expectations? Do you see his philanthropy and caring nature? Therefore, do not be embarrassed and do not worry, but remain constantly, thanking God for everything, glorifying Him, calling, asking, begging, and even if countless turmoil and unrest occur, or storms occur before your eyes, let none of this bother you. Our Lord, after all, does not conform to the difficulty of circumstances, even if everything falls into a state of extreme destruction, since it is possible for Him to raise those who have fallen, to bring the lost onto the road, to correct those who have fallen into temptation, to free those filled with countless sins from them and make them righteous, to revive those deprived of life, to restore with even greater brilliance that which has been destroyed to the ground and has become dilapidated. In fact, if He causes something to be born that did not exist, and gives existence to something that has never been manifested anywhere, then He is much more likely to correct what already exists and has happened. But, you say, are there many who perish, and many who are offended? Much of this has already happened often; but subsequently everything received a corresponding correction, except for those who stubbornly remained in an incurable illness even after a change in circumstances. Why are you embarrassed and sad if he is expelled, and he, on the contrary, is returned? They crucified Christ and demanded the release of the robber Barabbas; the corrupt people shouted that it was better to save a murderer than a Savior and Benefactor. How many people do you think it seduced back then? How many people did it kill then? But it is better to start talking from earlier events. Didn’t this Crucified One immediately after His birth become a migrant and a fugitive, and with His entire household, while still in the cradle, move to a foreign land, taken to the country of foreigners, separated from His homeland by such a long distance of travel? And for this reason, streams of blood, lawless killings and slaughter appeared; the entire generation that had just come into the world was killed, as if in battle in a war; children, torn from their breasts, were slaughtered while there was still milk in the larynx; a sword was thrust through the throat and neck. What's worse than this sad event? And this was done by the one who sought to kill Christ; and the long-suffering God endured when such a terrible crime was boldly conceived, when so much blood was shed - he endured, although he could have prevented it, showing such great long-suffering as a result of his secret and wise plans. When Christ then returned from the country of foreigners and grew up, enmity began to arise against Him from everywhere. At first, John’s disciples were hostile and envious, although John himself respected His work, and they said that “He who was with you at the Jordan and about whom you testified, behold, He baptizes and everyone comes to Him” (John 3:26); These were the words of people who were in a state of irritation, obsessed with envy and exhausted by this disease. That is why one of the disciples who said these words even argued with a certain Jew and competed about cleansing, comparing baptism with baptism, John’s baptism with the baptism of Christ’s disciples. “Then,” it says, “John’s disciples had a dispute with a certain Judas about cleansing” (John 3:25). When Christ again began to perform signs, how much slander was there? Some called Him a Samaritan and a demoniac, saying that “You are a Samaritan and ... a demon in You” (John 8:48), others - a deceiver, saying: “No, He is not from God, but deceives the people” (John 8:48). 7:12), others - a magician, saying that he “casts out demons by the power of the prince of demons” Beelzebub (Matt. 9:34), and this was repeated constantly; They called him an enemy of God and someone who loves to eat and serve the belly, someone who loves to drink wine and a friend of vicious and depraved people: “The Son of Man has come,” they say, “eating and drinking; and you say, ‘Here is a man who loves to eat and drink wine, a friend of tax collectors and sinners” (Luke 7:34). When he talked with a harlot, they called Him a false prophet: “If He had been a prophet, He would have known who and what kind of woman speaks to Him (Luke 7:39); and daily they sharpened their teeth against Him. And it was not only the Jews who were at enmity against Him, but even those who seemed to be His brothers did not treat Him sincerely, and from among those at home enmity was stirred up against Him, just as they were corrupted, see this from the words that the Evangelist said: “For His brothers also did not believe in Him.” John 7:5). 4. If then you remember that many are being tempted and deceived now, then (I ask you): how many of His disciples do you think were tempted at the time of the cross? One betrayed, others ran away, the third renounced, and when everyone fell behind, only one bound was led. How many, do you think, were tempted at that time from those who recently saw Him performing signs, raising the dead, cleansing lepers, casting out demons, pouring out loaves and performing other miracles (tempted at the sight of Him) as soon as He was led bound, when He was surrounded by insignificant soldiers and the Jewish priests followed Him, making noise and confusion, at the sight of the fact that all the enemies had just captured He was kept in his midst, and that the traitor is present at this and triumphs? What about when He was scourged? And, probably, countless people were present, because there was a glorious holiday that gathered everyone, and the city that received this spectacle of lawlessness was the capital, and this happened at noon. So, how many people do you think were present then and were tempted to see Him bound, scourged, bleeding, tried by the judgment seat of the hegemon, and yet none of His disciples were present? And what, when various mockeries were committed against him, continuously following one after another, when they either crowned Him with thorns, then clothed Him in a mantle, then put a cane in their hands, then, falling, they worshiped Him, showing all kinds of mockery and ridicule? How many people do you think were tempted, how many were embarrassed, how many were confused when they hit Him on the cheek and said: “Prophesy to us, Christ, who struck You?” (Matthew 26:68). When they took Him here and there, they spent the whole day on witticisms and curses, on mockery and ridicule, and this - in the middle of a Jewish spectacle? What about when the bishop’s servant hit Him? What about when the soldiers separated His clothes? And when He, naked, was lifted up to the cross with marks of scourges on his back and was crucified? After all, even then these wild animals did not soften, but became even more furious, and the atrocities worsened, and the bullying intensified. Some said: “He who destroys the church and builds it up in three days” (Matthew 27:40). Others said: “He saved others, but cannot save himself” (Matthew 27:42)? Others said: “If You are the Son of God, come down from the cross, and we will believe in You” (Matthew 27:40:42). And what, when they soaked the sponge with bile and vinegar, they insulted Him? What about when the robbers reviled Him? And what (which I spoke about before: about that terrible and most lawless deed), when they said that it was more worthy to demand the release not of Him, but of that robber, thief and perpetrator of countless murders, and, having received from the judge the right to choose, they preferred Barabbas, wanting not only to crucify Christ, but also to tarnish Him with bad fame? They thought that from this we could conclude that He was worse than a robber and so lawless that neither humanity nor the dignity of the holiday could save Him. After all, they did everything in order to change their opinion of Him in a bad direction, which is why they crucified two robbers along with Him. But the truth did not remain hidden, it shone even more powerfully. And they accused Him of appropriating royal power, saying: “Whoever makes himself a king ... is not a friend of Caesar” (John 19:12), - on Him who did not have where to lay his head, raising the accusation of wanting royal power. And they falsely accused Him of blasphemy: the high priest tore his clothes, saying: “He is blaspheming! What more need do we need witnesses? (Matthew 26:65). What is death like? Isn't it violent? Isn't it the death of the condemned? Not the death of the damned? Isn't it the most shameful? Isn’t it the death of the very last of the lawless, unworthy to even give up their breath on earth? Isn’t the arrangement of the burial done as a mercy? Someone came and asked for His body. Thus, even the one who buried Him was not from among those close to Him who had been blessed by Him, from among the disciples who enjoyed such complete closeness to Him and tasted salvation, since they all became fugitives, they all ran away. And that evil rumor that was spread after the resurrection, saying that His disciples came and “stole Him” (Matthew 28:13), how many did it seduce, how many did it lead into deception? This rumor was then trusted, and although it was false and bought with money, it nevertheless gained force in the minds of some after the seals, after such great evidence of the truth. The people did not even know the doctrine of the resurrection. This is not surprising when the disciples themselves did not believe - then they did not know, it is said, “that He had to rise from the dead” (John 20:9). So, how many do you think were offended in those days? But the long-suffering God endured, arranging everything according to His unspoken wisdom. 5. Then, after three days, the disciples again hide, hide, become exiles, are in awe and constantly change place after place to hide, and after fifty days they began to show themselves and perform signs, even then they did not enjoy safety. But even among the weaker, many temptations occurred, when the disciples were subjected to lashes, when the church was shaken, when the disciples were expelled, when enemies in many places became strong and caused turmoil. Thus, when, thanks to the signs, the disciples acquired greater boldness, then again the death of Stephen caused severe persecution, scattered everyone and plunged the church into confusion; The disciples are again in fear, again in flight, again in anxiety. And yet the affairs of the church constantly grew, flourished through signs, brightened as a result of the principles laid at their foundation. One was lowered through the window and thus escaped the hands of the chief; others were brought out by an angel and thus freed from their bonds; others, driven out by those who had power, were received and served in every way by merchants and artisans, women selling purple, tent makers and tanners living on the very outskirts of cities, near the very shore of the sea. And often the disciples of Christ did not even dare to show themselves in the middle of cities; if they themselves dared, then those who showed them hospitality did not dare. This is how things flowed in the midst of temptations, in the midst of tranquility, and those previously seduced were subsequently corrected, those who had gone astray were brought back onto the path, and what had been destroyed to the ground was restored even better. Therefore, when St. Paul asked that the sermon be spread only in the midst of silence; the all-wise and perfectly arranging God did not do according to the will of the disciple, did not heed him, despite his frequent requests, but said: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor. 12:9). If you want to think now, along with sad events, about joyful ones, then you will see many, if not signs and wonders, then, in any case, similar to signs, and an indescribable multitude of evidence of God’s great providence and help. But so that you do not hear everything from us without any difficulty, I leave this part to you, so that you carefully collect everything (the joyful) and compare it with the sad, and, having occupied yourself with a wonderful task, thus ward yourself off from despondency, because from here you will receive great consolation. Comfort your entire blessed house by conveying our great greetings. Stay strong and joyful, my most venerable and most God-loving lady! If you want to write to me at length, then let me know about it, without deceiving me, however, that you have abandoned all despondency and are living your life in peace. This is the medicine of my letters, to bring you great joy - and you will receive letters from me constantly. But do not write to me again: “I receive great consolation from your letters,” because I know this too; (write) that you receive the kind of (consolation) that I want, that you are not embarrassed, do not cry, but spend your life in peace and joy. 1. It is dangerous to indulge in despondency. – 2. Example: ap. Paul, having excommunicated the Corinthian sinner, then reconciled him with the church in order to prevent him from falling into despair. – 3. The soul of the Olympics should be occupied by the thought of the torment of hell or, rather, of heavenly happiness. – 4. Let her find consolation in the remembrance of her good deeds and in the hope of eternal reward. – 5–6. Sublime praise for sobriety, patience, modesty and other virtues of the Olympiad. – 7. Praise of virginity. – 8–10. Interstitial discussion about Job and his disasters. Return to the subject. – 11–13. Consolation of Olympias, who mourned the absence of the saint. 1. Although the letter that recently came to your decency was enough to calm the intensity of your grief, but since the powerful force of despondency has greatly exhausted you, I considered it necessary to add a second letter to the first letter, so that you could benefit from abundant consolation and so that your health in the future would not be endangered. So here! I want to dispel the ashes of your despondency by resorting to other means. Although I think that despondency from a purulent wound and tumor has turned into ashes, yet even under such circumstances you should not neglect taking care of your health, because the ashes, if not carefully blown away, harm the best of the members, clouding the transparency of the eye and disrupting the entire vision of a careless person. So, so that the same thing does not happen here, let us carefully destroy the remnant of evil. But you, too, rise up and extend your hand to us, because as usually happens with the bodies of the sick, (all) health benefits are destroyed if the doctors do their duty, and they do not do what is required of them, so it usually happens with the soul. To prevent this from happening, try, with the prudence appropriate to you, to assist us on your part, so that in this way benefit occurs on both sides. But perhaps you will say: “I wish, but I cannot, because I am unable to remove from myself the thick and gloomy cloud of despondency, even with stubborn persistence.” This is just an excuse and an excuse. I know the nobility of your mind, I know the strength of your God-fearing soul, I know the abundance of prudence, the power of wisdom, I know that you only need to command the raging sea of ​​despondency for everything to become calm. And that this has become easier for you, we, for our part, will provide assistance. How exactly will you be able to do this easily? On the one hand, considering everything contained in the first letter (because much of it was said by us in view of this subject), on the other hand, doing at the same time what I now order. What exactly? When you hear that one of the churches has fallen, and another is wavering, a third is flooded with fierce waves, another has suffered other irreparable disasters. One took a wolf instead of a shepherd, another a sea robber instead of a helmsman, the third - an executioner instead of a doctor, then although it was grief - because it should not be endured without pain - but grief so that the grief did not cross the proper boundaries. In fact, if in those matters in which we ourselves sin and for which we have to give an account, excessive grief is neither necessary nor safe, but on the contrary is even very destructive and harmful, then it is even more unnecessary and vain and, moreover, satanic and harmful to the soul, to be cowardly and lament over the mistakes of others. 2. And so that you know that excessive sorrow is really the work of Satan, I will tell you an ancient story. One Corinthian man (1 Cor. 5), who partook of the holy waters and was purified through the sacrament of baptism, who took part in the terrible meal and became a participant in all our sacraments in general (and many say that he even occupied the place of a teacher), after this sacred introduction into the communion of the sacraments, after he was admitted to all the ineffable benefits and occupied the first steps in the church, sinned the gravest sin. Looking with wicked eyes at his father's wife, he did not stop at this dishonest lust, but even brought his unbridled desire into action: and what he dared to do was not only fornication, but also adultery, or better yet, a matter much more serious than adultery. Therefore, blessed Paul, having heard (about the crime) and being unable to give the characteristic and proper name of sin, showed the severity of this iniquity in another way, saying this: “There is a true rumor that fornication has appeared among you, and, moreover, such fornication as is not heard even among the pagans” (1 Cor. 5:1). He didn’t say “and it’s not tolerated,” but “and... it’s not even audible,” wanting to show the extreme degree of this lawlessness. He betrays him to the devil, excommunicates him from the entire church and does not allow him to participate in a common meal with anyone. “With such a person,” he says, “you can’t even eat together” (1 Cor. 5:11). Finally, he is imbued with the spirit (of jealousy), demanding the highest punishment for the sinner, using Satan instead of the executioner, in order to exhaust the flesh of the criminal through this latter. And yet the same Paul, who cut off the sinner from the church, did not even allow him to participate with anyone in a common meal, commanded everyone to cry for him [“And you became proud,” he says, “instead of weeping rather, so that he who had done such a thing would be taken out from among you” (1 Cor. 5:2).], drove him out from everywhere as some kind of infection, closed access to every house for him, handed him over to Satan, demanded so much for him. great punishment - this same Paul, when he saw that he was stricken with sorrow and repented of his sin, and that his very deeds testified to his renunciation (of sin), and he himself changed again so much that he then gave the opposite order to those to whom he had prescribed the above. In fact, having said: “cut him off, reject him, weep and let the devil take him,” what is he saying now? “I ask you to show him love... so that he will not be consumed with excessive sorrow, so that Satan does not harm us, for we are not unaware of his devices” (2 Cor. 2:7–8:11). You see how immoderate sorrow is the work of Satan and the product of his deceit; Do you see how he makes even a life-saving medicine harmful due to immoderation? And indeed it becomes harmful and betrays a person to him (Satan); when he falls into immoderation. That is why Paul said: “so that Satan does not harm us.” The meaning of his words is as follows: the sheep was covered with many husks, was alienated from the flock, excommunicated from the church, but recovered from the illness and became the sheep it was before (such is the power of repentance), and finally returned to our flock; let us attract it to ourselves entirely, accept it with open arms, embrace it, embrace it, bring it into unity with ourselves, because if we did not want to do this, it would mean that the devil is deceiving us, seizing not his own, but the one who has become ours, seizing him because of our carelessness, drowning him thanks to immoderate despondency and, finally, making him his property. That is why the apostle added: “for we are not ignorant of his devices,” since the devil has a habit of involving the unwary in deception, even through something that often brings benefit, if this useful thing is not properly used. 3. If Paul does not allow one to indulge in excessive sadness even in view of the sin committed, and, moreover, such a serious sin, but he hurries, hurries, does everything and takes care to destroy the burden of despondency, calling immoderation satanic, saying that it is beneficial for the devil and is the work of his anger and his dishonest intentions, then is it not a sign of extreme madness and insanity to be killed and grieve because of what what have others sinned, and for what should others give an account - to be killed and grieve to such an extent as to attract into their souls unspeakable darkness, anxiety, confusion, anxiety and an inexpressible storm? If you again tell me the same thing, that although I wish, I do not have the power, then I will tell you the same thing again - that this is only a pretext and an excuse, because I know the strength of your wise soul. And in order to make it easier for you in another way to resist this inappropriate and harmful despondency and to overcome it, for this purpose again do what I command. When you hear that someone is talking about this death, then quickly run away from thinking about it, run to the thought of that terrible day and think about the terrible seat, about the incorruptible Judge, about the rivers of fire flowing in front of that seat and rustling with a strong flame, about sophisticated swords, cruel punishments, about torture that has no end, hopeless darkness, pitch darkness, a deadly worm, unbreakable bonds, gnashing of teeth and inconsolable weeping, about the spectacle of the universe, or better yet, the spectacle of both creatures: higher and lower. “And the powers of heaven,” they say, “will be shaken” (Matthew 24:29), because, although they are not aware of anything about themselves and should not give an account, yet, contemplating the whole human race and countless nations judged, they do not stand there without fear. Then the fear will be so great. So think about this and about those convictions from which there will be no way to escape. That Judge needs neither accusers, nor witnesses, nor proofs, nor evidence, but everything, as it was done, declares publicly and before the eyes of those who have sinned. Then there will be no one who would appear and save from punishment, (no father, no son, no daughter, no mother, no other relative, no neighbor, no friend, no protector, no money, no abundance of wealth, no greatness of power will help; all this has been removed like dust from the feet, and only the defendant awaits either an acquittal or a guilty verdict for his deeds. Then no one is judged for what another has sinned, and only for what each has sinned himself. So, having combined all this, multiplying that fear and contrasting it with satanic and soul-harming sadness, thus stand against it in battle formation, in which, just by showing up, you will be able to dispel and destroy it more easily than a cobweb. In fact, this sadness, in addition to being vain and useless, is also very disastrous and harmful: and this fear is necessary, and beneficial, and useful, and is associated with great profit. But I, however, imperceptibly got carried away by the flight of words and offered an admonition that was inappropriate for you. After all, for me and for those who, like me, are immersed in a multitude of sins, this speech is necessary, because it frightens and excites, but you, blooming with so many virtues and having already touched the very vault of heaven, it cannot at all strike you with fear. Therefore, when talking with you, I will turn to a song of a different kind and begin to strike a different string, because this fear cannot strike you, and if it strikes, then only to the same extent as the angels. So, let's move on to another, and along with our speech, move here yourself, namely, think about rewards for your virtues, about brilliant rewards, about bright crowns, about a round dance with the virgins, about sacred abodes, about the heavenly bridal chamber, about a destiny in common with the angels, about complete boldness and communication with the Bridegroom, about that amazing procession with with torches, about blessings that surpass both word and mind. 4. Do not contradict my words, even if I included you, who lived in widowhood, among the choir of those holy virgins. You have often heard me, both privately and publicly, talking about how virginity is generally defined, and that it would never have been possible to prevent you from being numbered in the choir of those virgins, or better yet, from surpassing them to a significant degree, you, who showed great wisdom in other virtues. That is why Paul, when defining virginity, called a virgin not the one who does not know marriage and is free from cohabitation with her husband, but the one who “cares about the Lord” (1 Cor. 7:34). And Christ Himself, showing how much more important than virginity is almsgiving, the scepter of which you yourself hold tightly and for which you have long won a crown for yourself, expelled half of the virgins from that host, so they entered without this virtue, or better yet, because they did not possess it to a sufficient extent - because they had oil, but not to a sufficient extent; and those who entered without virginity, but were endowed with the virtue of alms, He received with great honor, calling them both blessed of the Father, and calling them to Himself, granting them participation in His kingdom and proclaiming (their virtue) before the whole universe (Matthew 25: 1-12), and in the presence of angels and all creation did not refuse to call them those who fed Him and showed hospitality. You yourself will hear this blissful voice, and then you will taste this reward in abundance. If only for alms there is such a great reward, such crowns, such distinction, such honor and glory, then if I were to list the rest of your virtues, what great mercy would you deserve - you, who should, because of this, already celebrate, rejoice and rejoice, and crown yourself; and meanwhile you kill yourself with sadness because so-and-so is raging, and so-and-so has fallen from a steep slope, and you make it easier for the devil, whom you have been constantly destroying until now, to attack your holy soul. Indeed, what could anyone say about your patience, which manifests itself in so many ways and forms? What word, again, will be enough for us, what kind of stories should there be if someone were to enumerate your sufferings, from childhood to the present time, suffering from family, from strangers, from friends, from enemies, from those who are related, from those who were not in any kindred relationship, from those with power, from ordinary people, from bosses, from private people, from those belonging to the clergy? After all, each of these sufferings, if someone began to present it only in itself, is able to turn the story about it into a whole story. And if someone were to move on to other types of this virtue and began to talk about the suffering inflicted on you not by other people, but by you, then what stone, what iron, what adamant he would find not defeated by you! In fact, having received such a soft and tender body, grown in every kind of luxury, you so persecuted it with various sufferings that it is now in a position no better than if it had already died: you kindled in yourself such a multitude of diseases that the art of doctors, and the power of medicines, and all kinds of care became in vain, and you completely abandoned yourself to continuous suffering. 5. If someone wanted to talk about your temperance and patience, manifested at dinner and during the night, then how much he would have to say! However, in relation to you, these virtues can no longer be called either abstinence or patience; for them we should look for another, much stronger name. In fact, we say that he is self-controlled and firm who conquers the passion that troubles him. You have nothing to gain the upper hand over, because you, from the very beginning, attacked the flesh and with great swiftness extinguished its passions, not bridling the horse, but tying it up and throwing it to the ground, and forcing it to lie motionless. And if then you completely mastered abstinence, now you finally master dispassion. The passion for luxury no longer tires of you, and you do not work to overcome it, but, having destroyed it once and for all and making your flesh inaccessible to it, you have taught your stomach to eat only as much food and drink as is necessary so as not to die and not suffer punishment for it. That’s why I don’t call it fasting or abstinence, but something else, more than that. The same can be seen in your sacred wakefulness, because when the above-mentioned passion was extinguished, the passion for sleep was extinguished along with it, since sleep feeds on food. You destroyed this passion in another way, first by violating nature itself and spending whole nights without sleep, and subsequently, by virtue of constant habit, raising it to the level of a natural property, to the point that, just as for others to sleep is a matter in accordance with nature, so for you it is to stay awake. All this is amazing and amazing in itself. If someone pays attention to the time, to the fact that she achieved these virtues at an immature age, then to the absence of people who could teach, and to the multitude of seducers, and also to the fact that all this happened in a soul that had recently left an wicked house and had just turned to the truth, and that all this happened in a woman’s body, and, moreover, due to the nobility and luxury of her ancestors, a tender body - then what seas of miracles will open before him, if he begins to consider all this separately from one another! Therefore, I will not mention the rest - humility, love and other virtues of your holy soul. And in fact, as soon as I remembered these virtues and listed them, my mind again flowed with countless sources, and I was forced to speak, at least in part, about the types of these virtues, like the previous one, or better - only about their foundations, because it would be necessary to talk about this endlessly. But in order not to evade the subject that I decided to reveal, I do not allow myself to be carried away into the boundless sea. If it weren’t now that I was destined to uproot despondency from you, then I would gladly engage in these speeches and sail across the boundless sea, or better yet, across the seas, laying out various paths for each of your virtues, from which each path would again give birth to a sea; and I would be talking either about patience, or humility and almsgiving, manifested in various ways and spreading to the very ends of the universe, or about love that triumphs over countless passions, or about immeasurable prudence, filled with great grace and surpassing the measures of nature. And if someone wanted to list the virtues generated from this, he would do the same thing as if someone decided to count the waves of the sea. 6. Therefore, running past these boundless seas, I will try to show the lion by claw, saying a few words about your dress, about the clothes that fit you simply and somehow. Apparently this virtue is less than the others; but if anyone examined it carefully, he would find that it is very great and requires a wise soul, despising everything worldly and striving for heaven itself. That is why not only in the New Testament, but even in the Old, when God led the human race through shadow and image, and when the way of life was established in a more carnal way, when there was still no speech about heavenly things, no indication of the future, no hint of the now prevailing wisdom, when the laws of the Jews were written in a very rude and carnal form, at that time God strictly forbade the passion for jewelry manifested in clothes, saying through the prophet: “And the Lord said: because the daughters Zion are arrogant and walk with their necks raised and their eyes deceiving, and they walk with a majestic step and rattle the chains on their feet - the Lord will expose the crown of the daughters of Zion and the Lord will expose their shame; on that day the Lord will take away the beautiful chains on the feet, ... and instead of incense there will be a stench, and instead of a belt there will be a rope, and instead of curled hair there will be baldness, and instead of a wide cap there will be narrow sackcloth” (Isa. 3:16–18:23): this will be for you instead of decoration. Do you see how extreme the anger is? Do you see how strong the punishment and vengeance is? Do you see how cruel captivity is? From here you can guess the magnitude of the sin, because the Lover of Mankind would never have sent such a severe punishment if the sin that brought him on had not been even more severe. If the sin is great, then it is obvious that the virtue that opposes it is very great. That is why Paul, when talking with women who love worldly life, not only rejects them from wearing gold jewelry, but does not allow them to put on expensive clothes. He knew, he knew clearly that this was a dangerous and difficult to overcome disease of the soul, a disease that serves as the greatest proof of a corrupt mind, and to combat which a very wise mind is needed, as is proven not only by women who follow an ordinary way of life and have married husbands, of whom not one of them easily obeyed this advice, but also by such women who, apparently, were wise and belong to the host of virgins. Many of these women, having begun to struggle with the powerful force of nature and in purity, follow the path of virginity, imitating in this angelic way of life and in a mortal body showing the beginnings of resurrection, because in that century, Christ says: “they neither marry nor are given in marriage” (Lk. 20:35), competing with disembodied forces and in a corruptible body arguing with incorruptibility, and - which is difficult for many to even hear - happily fulfilling this with their very deeds, pushing away lust from oneself, as if a mad and constantly attacking dog, calming the ferocious sea and calmly sailing among the wild waves, happily rushing with a fair wind along the troubled sea, standing in the furnace of natural passion and not being burned, but trampling these coals like dirt; Many of these virgins were shamefully and lamentably captivated by this passion and, having overcome more, were conquered by this vice. 7. Indeed, virginity is such a great matter and requires such great work that Christ, having descended from heaven in order to make people angels and here to implant a higher way of life, did not even dare to prescribe it for such a purpose and elevate it to the level of law; despite the fact that he gave the law to die (what could be harder than this?), constantly crucify oneself and do good to enemies, nevertheless he did not legitimize virginity, but left it to the voluntary choice of the listeners, saying: “Whoever can accommodate, let him accommodate” (Matthew 19:12). Indeed, the burden of this work is great, the difficulty of these feats and the sweat of these competitions, just as the place of this virtue is very precipitous. This is also proven by those who flourished with many virtues in the Old Testament. Thus, even that great Moses, the head of the prophets, the sincere friend of God, who enjoyed such boldness that he could rescue six hundred thousand who were subject to punishment from the defeat sent by God, this such a great and glorious man, despite the fact that he ordered the sea and divided the waters, tore apart the rocks, changed the air, turned the water of the Nile into blood, raised a horde of toads and locusts against Pharaoh, changed the whole creature, showed countless other miracles and presented many examples of virtue - and he shone with both - even he was not able to look at these competitions, but needed marriage, cohabitation with a wife and the security resulting from this; even he did not dare to venture into the sea of ​​virginity, fearing the waves rushing from there. In the same way, the patriarch, who sacrificed his son, was able to overcome the most powerful sense of nature and could kill the son, and, moreover, the son of Isaac at the most flourishing age, in the best time of his youth, the only begotten, dear, given against all hope, the son who was his only support, and, moreover, during deep old age, a son adorned with many virtues; and he was able to lead him to the mountain, intended to do his work on it, built an altar, stacked the wood, laid the sacrifice, took a knife and plunged it into his son’s throat (Gen. 22:1-19). And in fact he stabbed, and this adamant was stained with blood, or better yet, the hardest adamant, since he has hardness by nature, and this one imitated natural hardness through his wisdom, which stemmed from his strong will, and showed by his deeds the impassivity of angels. And yet, finding himself able to complete such a great and wonderful competition, stepping out from the boundaries of nature itself, he did not dare to begin the exploits of virginity, but he himself was afraid of these dangers and preferred the peace that marriage gives. 8. If you wish, I will add Job to the persons mentioned - righteous, pious, loving the truth, abstaining from all evil deeds (Job 1:1). This Job crushed the mouth of the devil, struck without striking, he emptied his entire quiver and, constantly struck by arrows from him, he withstood every kind of temptation, and each with perfect excellence. Indeed, what in life seems sad and in reality is so? These are mainly poverty, illness, loss of children, rebellion of enemies, ingratitude of friends, hunger, constant suffering of the flesh, insults, slander and the acquisition of a bad opinion of oneself. All this was poured out on one body and was prepared against one soul; and what was even harder - all this fell on a person unprepared for it. With these words I want to say the following: he who was born of the poor and brought up in the same kind of home can easily bear the burden of poverty, since he has practiced enduring it and is accustomed to it; same. whoever possesses great property and abounds in great wealth, and then immediately undergoes a change in his fate to the opposite one, cannot easily endure the change, because it, having happened suddenly, seems more difficult to an inexperienced person. Again, an ignorant person born of ignorant parents, living in constant neglect from others, would not be particularly embarrassed if they began to slander and insult him; but the one who enjoyed great fame, who was protected by everyone, who was on everyone’s lips and about whom they spoke loudly everywhere - having fallen into ignominy and insignificance, would have experienced the same thing as a person who, from being rich, suddenly became poor. In the same way, again, a person who has lost his children, even if he had lost them all, but not at the same time, has consolation for those who have died in those who remain; and when the grief caused by the death of the first ceases, then if over time the death of the next one joins, this grief becomes quieter for him, because it does not come when the wound is fresh, but when it has already calmed down and disappeared, which, of course, greatly reduces the grief. Job saw that the entire host was stolen from him in an instant, and, moreover, by the bitterest kind of death. In fact, the death was both violent and untimely, even the time and place greatly increased the grief, because the death occurred during a feast and in a house open to guests, so that this house became a grave for them. What could anyone say about that extraordinary, inexplicable hunger, voluntary and involuntary hunger? I don’t know what to call it, because I don’t even find a name that can be attached to this type of unexpected misfortune that has befallen. And in fact, he abstained from the meal in front of him and did not touch the food that lay before his eyes, because the stench from the wounds on his body, meeting with the desire for food, destroyed this desire and made the meal itself disgusting. Pointing to this, he says: “This constitutes my disgusting food” (Job 6:7). The power of hunger forced him to touch the food that was presented, but the incredible stench emanating from the body overcame the power of hunger. That's why I said I don't know what to call it. Voluntary? But he wanted to taste the dishes that were presented. Involuntary? But the food was there, and no one stopped us from eating it. How could I talk about the torment, the floods of worms, the flowing pus, the reproaches from friends, the contempt from servants? My servants, he says, did not spare me from spitting on my face (Job 30:10). What about those who insulted and attacked him? “Those whom...,” he says, “I would not agree to place with the dogs of my flocks” (Job 30:1), have now attacked me, and insignificant people are giving me instructions.” It's really hard. Shall I tell you about the most important of the disasters, about the peak of misfortune, the most oppressive of it? The storm of turmoil that was in his mind was what oppressed him most unbearably, and his clear conscience most of all turned this into an internal storm, darkened his mind and confused the helmsman. In fact, people who are aware of many sins, even if they suffer some misfortune, can at least find the reason for what is happening by weighing their sins and thus eliminating the embarrassment that comes from the unknown. Again, if something similar is experienced by people who are not aware of anything behind them, not adorned with virtues, then, knowing the doctrine of the resurrection and thinking about future rewards, they know that the struggle they face serves as the basis for countless crowns. This one, being righteous and knowing nothing about the resurrection, was most of all overwhelmed by doubt, not knowing the reason for what he was experiencing, and was tormented by ignorance of it more than by worms and suffering. And so that you understand that this is so, pay attention to the following: when the man-loving God considered Job worthy of showing him the reason for this struggle, saying that all this was allowed so that his righteousness would be revealed, he became so alive in spirit, as if he had not experienced any of those sorrows, which he expressed in the words he spoke then. And yet, despite the fact that he suffered before he understood the reason, he bravely endured the suffering, and after losing everything he uttered those amazing words: “The Lord gave, the Lord has taken away; ...blessed be the name of the Lord!” (Job 1:21) 9 . But under the influence of love for this husband, I seem to have gone very far from the subject proposed for discussion; therefore, adding a few more words, I will again take up what I previously proposed. So, this such a great and glorious man, who trampled so many laws of nature, even he did not dare to rush into this competition, but enjoyed life with his wife and became the father of many children. So great is the difficulty of virginity, so high and great are the feats and hard labors associated with it, and they require great strength of spirit. And yet, many of those who began this feat did not overcome the passion for ostentation in clothes, but were captivated and subjugated by it more than even worldly women. Do not tell me that they do not wear gold, dress in silk and gold embroidered dresses, and do not have necklaces decorated with precious stones. What is most difficult and what especially clearly reveals their illness and the imperious power of passion is that they tried and strengthened themselves by all means through their simple clothes to surpass the adornment of those clothed in gold and silk dresses, and thus appear more charming than them, doing, as they themselves thought, an indifferent task; but as the essence of the matter shows, disastrous and harmful, and leading into a deep abyss. That is why thousands of lips must proclaim about you, for the very reason that what turned out to be difficult for virgins to fight, turned out to be so easy and easy for someone living in widowhood, as shown by experience. In fact, I marvel not only at the inexpressible simplicity of the attire, surpassing the simplicity of the clothes and the beggars themselves, but especially at the absence of any sophistication and artificiality in clothes, shoes, gait, and these are all the colors of virtue, externally depicting the wisdom hidden in the soul. “Clothing,” they say, “and the grinning of the teeth and the gait of a person show his quality” (Sir. 19:27). Indeed, if you had not with all your determination thrown down the valley and trampled upon earthly thoughts about the splendor of this life, then you would not have shown such contempt for them, you would not have won and would not have driven away with such force this grave sin. Let no one accuse me of being too harsh. words, if I called this sin the gravest. If this sin brought such a great punishment on the worldly Jewish women, and at that time, then what excuse can those who should have residence in heaven and imitate the angelic life, who spend their lives in grace, if they dare to do the same to a much greater extent? In fact, when you see how a virgin luxuriates in her clothes, drags her dress along the ground, for which the prophet pronounced the accusation, steps with a proud step, and with her voice, and eyes, and clothes, prepares a destructive cup for those who look at her with shameless eyes, more and more digs holes for those passing by and from here sets snares, then how will you call her a virgin after this, and not classify her among the women whores? Indeed, it is not so much the latter that seduce as the former, spreading wings of pleasure from everywhere. That is why we please you, that is why we are surprised at you, since you, having freed yourself from all this, showed an example of killing here too, not dressing up, but revealing youthful courage, not decorating, but arming yourself for the fight. 10. Now that we have shown the lion by the claw, and only partly (because I did not fully reveal this virtue of yours, fearing, as I said earlier, to enter the boundless seas of your other virtues; however, we now did not set ourselves the goal of saying praise to your holy soul, but tried to prepare a medicine of consolation), let us again repeat what was said before. What did we say before? Having stopped thinking about why he sinned and why the other fell into error, constantly think about the feats of your endurance in labor, your patience, fasting, prayers, sacred all-night vigils, abstinence, alms, love of hobbies, and various difficult and frequent trials. Think how, from the first age until the present day, you continually fed the hungry Christ, gave water to the thirsty, clothed the naked, hospitably received Him as a stranger, visited the sick, came to the bound. Keep in mind the sea of ​​your love, which you have opened to such an extent that it reaches with great speed the very boundaries of the universe, because not only is your house open to everyone who comes, but everywhere on earth and sea many have benefited from your generosity thanks to your hospitality. Putting all this together, enjoy and be merry with the hope of future crowns and rewards. If you want to see these lawless people punished, who feed on blood and have committed much more serious crimes, then you will see this too, just as Lazarus saw the rich man burning in the flame (Luke 16:23); although, due to the difference in their lives, they were assigned a different place, and an abyss separated them, and one was in the bosom of Abraham, the other in unbearable fire - yet Lazarus saw him, and heard his voice, and answered. Then it will happen to you too. If, in fact, the one who despised even one person suffers such punishments, and if, again, the one who seduced one had better hang a millstone around his neck and throw himself into the sea (Matthew 18:6), then those who seduced such a great part of the universe, destroyed so many churches, filled everything with confusion and confusion, surpassed even robbers and barbarians in cruelty and inhumanity, and were driven into such extreme fury by their leader the devil and the demons assisting him, who made ridiculous for both Jews and Greeks that terrible teaching, full of holiness and worthy of the one who gave it, drowning countless souls and causing countless shipwrecks throughout the universe, lighting such a great fire, cutting up the body of Christ and scattering his members in many places (the apostle says: “And you are the body of Christ, and individually members” ( 1 Cor. 12:27); however, why am I trying to depict their madness, for the explanation of which the word is powerless), - so what punishment do you think these destroyers and bloodsuckers will be subjected to? If those who did not feed the hungry Christ are condemned together with the devil to unquenchable fire, then think what kind of punishment will be suffered by the people who starved hosts of monks and virgins, who exposed the naked, who not only did not receive hospitably strangers, but even drove them out, who not only did not visit the sick, but tormented them even more, who not only did not pay attention to the bound, but also arranged, to be thrown into prison and released from bonds. And then you will see how they will burn in flames, will be burned, bound, how they will gnash their teeth, scream, finally, cry in vain and repent uselessly and without benefit for themselves, just like that rich man. And they, in turn, will see you, crowned in that blessed destiny, rejoicing with the angels, co-reigning with Christ; and they will strongly call for help, and cry, repenting of the insults that they caused you, bringing prayers to you, remembering your compassion and philanthropy - and nothing will be any more for them. 11. So, think and constantly remind your soul of all this, and you will be able to dispel these ashes. And since, as I think, there is also something else that makes you suffer greatly, let us prepare a medicine for this reflection through what has been said and what we will now say. In fact, I think that you suffer not only for the above reasons, but also due to the fact that you are separated from our insignificance, I think that you constantly cry about this and tell everyone: we do not hear the language, we do not enjoy the teaching to which we are accustomed, and we are languishing with hunger, and with which God once threatened the Jews; Now we suffer not hunger for bread or thirst for water, but hunger for divine teaching (Am.8:11). What do we say to this? And the fact that it is quite possible for you to talk with us by letters even in our absence. And we will make every effort, whenever we meet with letter deliverers, to constantly send you frequent and long letters. If you want to hear our teaching in living speech, then maybe this will happen, and you will see us again, or rather, it cannot be, but don’t doubt it at all. Let us remind you that we did not say this thoughtlessly and not with the aim of deceiving you and misleading you, but you will also hear from a living voice what you now learn through letters. If waiting saddens you, then understand that it is not useless for you, but will bring you a great reward if you are courageous, do not utter a single bitter word, and glorify God for this, which you really do constantly. To endure separation from a beloved soul is no small feat; it requires a very courageous soul and a wise mind. Who is speaking? If anyone knows how to love sincerely, if anyone knows the power of love, he knows what I am saying. But so that we do not wander in search of those who sincerely love (and, indeed, this is a rare occurrence), let us hasten to Blessed Paul, and he will tell us how great this feat is and how great a soul he requires for himself. In fact, this Paul, who stripped off his flesh and laid down his body, walked around the universe with an almost naked soul, expelled all passion from the spirit, imitated the dispassion of incorporeal forces, lived on earth as if in heaven, stood above with the cherubim, participated with them in that mysterious song, although he endured everything else without difficulty, as if suffering in someone else’s body (and prisons, and bonds, and exile, and scourging, and threats, and death, and stoning, and immersion in the sea, and all types of punishment) - but, separated from one soul he loved, he was so upset and embarrassed that he immediately left the city in which he expected to see his loved one and did not find him. And Troas, who was left by him for this reason, knows about this with him, since she then could not show him the one he loved. “Having come,” he says, “to Troas for the gospel of Christ, although the door was opened to me by the Lord, I had no rest for my spirit, because I did not find my brother Titus there; but, having said goodbye to them, I went to Macedonia” (2 Cor. 2:12-13). What is this, O Paul? Imprisoned in stocks, living in prison, having imprinted marks of scourging, with a stream running down my back blood, you introduced into the sacraments, baptized, made a sacrifice and did not neglect even one person who was supposed to receive salvation. And having come to Troas and seeing that the field was cleared and ready to receive seeds, that the fish shadow was filled and gives you great ease, you threw such profit out of your hands and, despite the fact that for this reason you came (“coming,” he says, “to Troas for the gospel,” i.e. for the sake of it). Gospel), and no one opposed you (“there was an open door,” he says), you, however, immediately left? Yes, he says, because I was overcome by the power of despondency, because my spirit was very troubled by the absence of Titus, and sadness so took possession and overpowered me that it forced me to do this. But that he really experienced this as a result of despondency, we do not need to conclude by any guesswork; we can conclude and learn this from Paul himself, since he, indicating the reason for his departure, said: “I had no rest in my spirit, because I did not find my brother Titus there; but, having said goodbye to them, I went.” 12. Do you see what a great feat it is to be able to calmly endure separation from a loved one, and how sad and sad this matter is, how it requires an exalted and courageous soul? You yourself accomplish this feat. But the greater the feat, the greater the crown and the more brilliant the reward. Let this be a consolation for you in your anticipation, as well as the fact that we will again, in any case, see you, abounding in reward for this feat, crowned and showered with the most glorious praises. In fact, for those who love, it is not enough just to unite with each other in soul; they are not content with this to console themselves, but also need the physical presence of each other; and if this does not come, then a considerable amount of joy disappears. Which is true; and we will know this if we come again to the pet of love. Sending a letter to the Macedonians, he said this: “But we, brothers, having been separated from you for a short time in face, and not in heart, we tried with greater desire to see your face. And therefore we, I Paul, wanted to come to you once or twice, but Satan prevented us. And therefore, unable to bear it any longer, we decided to remain alone in Athens, and sent Timothy” (1 Thess. 2:17-18, 3:1-2). O what power lies in every expression! He shows the flame of love stored in his soul with great clarity. In fact, he did not say: “being separated from you,” or “being separated,” or “being absent,” but “being separated from you.” He found an expression strong enough to show the suffering of his soul. Although he himself was a father to everyone, he speaks in the words of orphaned children who lost their parent at an immature age, wanting to show the extreme degree of his sadness. Indeed, there is nothing more sad than premature separation, when age cannot help orphans in any matter, and there are no people who would sincerely take care of them, (on the contrary) suddenly a multitude appears ready to attack and have evil plans against them, when orphans, like lambs, are placed in the midst of wolves, who torment them from everywhere and strike them. No one can describe in words the magnitude of this misfortune. That is why Paul, searching everywhere for a word that could express both loneliness and severe misfortune, used this expression to show what he suffered in separation from his loved ones. Then he again strengthens it with the words immediately following it. “Having been separated from you,” he says, “not for a (long) time, but for a short time,” and being separated not by thought, but by “face” alone, we, even under such circumstances, cannot bear the grief that comes from this separation. Although we have sufficient consolation in the fact that we are united in soul, that you are in our heart, that we saw you yesterday and the day before, all this does not relieve us of despondency. What do you want and desire, tell me, and do you want so badly? See their very face. “With greater desire,” he says, “they tried to see your face.” What are you saying, tall and great man? You, who have the world crucified within you and are crucified to the world, you, who have freed yourself from everything carnal, have become almost incorporeal - have you become captivated by love to such an extent that you have descended into mortal, created and sensual flesh? Yes, he says, and I am not ashamed of my words, but I am also proud, and I seek this because I have love abounding in me, the mother of blessings. And he is not just looking for a physical presence, but most of all he wants to see their face. “All the more with great desire,” he says, “we tried to see your face.” So, tell me, do you strive to see their eyes and desire to contemplate their face? Even very much, he says, since here is a meeting place for the senses. A soul naked from the body, having itself become close to another soul, will not be able to say anything or hear anything, and if I use my bodily presence, I will say something and hear something from my loved ones. Therefore, I wish to see your face: there is a language that makes a sound and tells us about what is happening inside us, and an ear that perceives words, and eyes that depict spiritual movements, so that through them one can better enjoy a conversation with a beloved soul. 13. And so that you understand how he burns with the desire for this contemplation, pay attention to the following. Having said “with great desire,” he was not content with this expression, but added: “with much desire” (1 Thess. 2:17). Then, not being able to bear being mixed with others, but showing that he loved more than others, with the words “so much more eagerly” and “we wanted to come to you” (1 Thess. 2:18), he separated himself from the others and, placing only himself alone, added: “And therefore we, I Paul, both once and twice,” which shows that he tried more than the rest. Then, since he failed (to come to the Thessalonians), he is not content with letters, but sends his companion Timothy, who was supposed to be for him instead of letters, which is why he adds: “And therefore, no longer enduring.” What nobility in expression again! What power of expression, showing his uncontrollable and unbearable love! And just as someone, being burned by fire and trying to find some relief from the flame, uses all means, so he, flaming, suffocating and burning with love, came up with, as far as circumstances allowed him, possible consolation. “And therefore,” he says, “bearing no more, we ... sent Timothy, ... a servant of God and our co-worker in the gospel of Christ” (1 Thess. 3:1-2), separating the most necessary member of our congregation and exchanging sorrow for sorrow. And that he did not easily endure the absence of Timothy, but chose this great sorrow for himself because of them, he showed this with the words “we wanted to be left alone.” O soul, completely transformed into love itself! As soon as he was separated from one brother, he already said that he became lonely, and this when he had many others with him. This is something you should constantly worry about yourself, and the more painful this task is for you, the more consider it useful – if you endure it with gratitude. After all, not only the blows inflicted on the body, but also the suffering of the soul brings indescribable crowns, and mental suffering is even greater than physical suffering, if those who are struck bear it with gratitude. Just as if you bravely endured the torment and scourging of your body. glorifying God for this, she would receive a great reward; just so, for these sufferings of the soul, now expect great rewards. Expect also that, in any case, you will see us again, be freed from this sorrow and receive great profit that comes from sorrow - both then and now. This is enough to console you, it’s better not only for you, but for anyone, even if he was crazy and had a soul of stone. And where there is such great prudence, where there is such a wealth of fear of God, and the height of wisdom, and a soul that has despised the brilliance of worldly blessings, the easier it is to care for the disease. Show us your love for us in this too, show us that through letters we have great power with you, and exactly the same as we had in your personal presence. And you will show this clearly if we find out that our letters brought you some benefit, or better yet, not only some benefit, but exactly the kind we want. And we want you to now be in the same joy in which we saw you while living there. And if we recognize this, then we ourselves will enjoy considerable consolation in the loneliness in which we find ourselves. Therefore, if you want to give us a good mood (and I know that you want and are even very concerned about this), then show that you have removed all the rubbish of despondency and that you live calmly; and give us this reward for our goodwill and love for you, and you know, clearly know that you will again encourage our spirit if you happily do this and, in accordance with the truth, notify us about this by letter. Sorrow is the most terrible of all disasters. “It’s worse than death itself.” – Proof of this idea with several examples. – Suffering serves more as a basis for merit than even good deeds. Reflections on the sufferings of Job, St. Paul and Joseph. 1. And bodies that have struggled with strong fevers are not immediately freed from the harm caused by fevers, and the seas that competed with harsh winds do not immediately subside from the excitement of the rising waves, but slowly and gradually. It takes a long time for bodies, after being freed from fevers, to return to a state of complete health and to destroy the weakness left in them after illness; Likewise, the waters, even after the winds stop, continue to seethe and agitate for a long time, sometimes rushing into the distance, sometimes returning back with great swiftness - and they need time to return to a state of complete peace. These introductory words were spoken by me to your fear of God not without a purpose; but so that you understand that we are sending you this letter out of necessity. Indeed, although with previous letters we have destroyed the power of despondency and destroyed its fortress to the ground, our speech must zealously ensure that we gain complete peace for you, destroy the memory of all the worries that arose from despondency, give you pure and permanent peace and give you complete joy. This is what we are trying to do, not only to free you from despondency, but also to fill you with even greater and constant joy. It's possible if you want. The reasons for joy lie not in the unchangeable laws of nature, which are impossible for us to destroy or change, but in the free reflections of our will, which are easy for us to control. And you know, if you only remember, that recently (and a little time has passed since then) I said many lengthy conversations about this, when it was I who was constantly collecting stories, which I then offered to listeners. In fact, the reason for joy usually lies not so much in the nature of circumstances as in the minds of people. If this is so, if many, abounding in wealth, consider life unbearable, and others, living in extreme poverty, always remain the most joyful of all, if people who enjoy security guards and fame and honor often call a curse on their lives, and the ignorant and born of the ignorant and unknown to anyone consider themselves happier than many - because it is not so much in the nature of circumstances as in the minds of people that the cause of joy lies (I will not cease to constantly repeat this), - not fall in spirit, sister, but rise up, extend your hand to our word and provide us with this wonderful help, so that we will completely rescue you from the bitter captivity of thoughts. If you yourself do not want to show the same diligence that we show, then we will not have any benefit from the treatment. And is it surprising if this happens with us? After all, even when Almighty God exhorts and advises, and the listener does not obey His words, there is no benefit; on the contrary, it only serves to further punish the disobedient. Pointing to this, Christ said: “If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin" ("If he had not come and spoken to them, they had no sin: but now they have no guilt for their sin") (John 15:22). That is why, mourning Jerusalem for the same reason, He said: “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to you! how many times have I wanted to gather your children together, as a bird gathers its chicks under its wings, and you did not want to! Behold, your house is left to you desolate" ("Jerusalem, Jerusalem, having beaten the prophets and stoned those who were sent to him, your fellow children were pleased... and did not desire? Behold, your house is left desolate") (Matthew 23:37-38). 2. So, knowing this, my most God-loving lady, work, compete and, having help from what we have said, try with all your might to repress and drive out those thoughts that confuse you and produce anxiety and such a storm. However, I think that no one should doubt that you will do this and will be obedient to our admonition. All that remains for us now is to prepare for you swords and spears, bows and arrows, armor, shield and greaves, so that with one you can defend yourself, and with others you can defeat, destroy and kill the disturbing thoughts that attack you. Where will we prepare these weapons and slings for you, so that you do not allow the enemies to even come close, but so that you victoriously drive them away as far as possible? From despondency itself, if we think a little about it and show how difficult and unbearable it is. Truly, despondency is a grave torment of souls, some unspeakable torment and punishment, worse than any punishment and torment. And in fact, it is like a deadly worm, touching not only the flesh, but also the soul itself, it is a moth that eats not only the bones, but also the mind, a constant executioner, not cutting the ribs, but destroying even the strength of the soul, continuous night, impenetrable darkness, a storm, a hurricane, a secret heat that burns more powerful than any flame, a war without a truce, a disease that obscures much of what is perceived by sight. Both the sun and this bright air seem to weigh down those in this state, and noon itself seems like deep night to them. That is why the wondrous prophet, pointing to this, said: “I will make the sun go down for them at noon” (“the sun will go down for them at noon”) (Amos 8:9), not because the star is hidden, and not because its usual course is interrupted, but because the soul, which is in a state of despondency, imagines night in the brightest part of the day. Truly, the darkness of the night is not as great as the night of despondency, which does not appear according to the law of nature, but comes with the darkness of thoughts; a kind of terrible and unbearable night, with a stern appearance, the cruelest of any tyrant, not yielding quickly to anyone who tries to fight it, but often holding a captive soul stronger than adamant, when the latter does not have great wisdom. 3. Why do I need to talk a lot on my own when I can turn to those who have been captivated by despondency, and from here understand all its power? However, if you like, let’s open it from the other side first. When Adam committed that grave sin and condemned the entire human race along with himself, then he was condemned to work (Gen. 3); who committed a greater sin, and so much greater that the sin of Adam in comparison with this may not even be considered a sin - “It was not Adam who was deceived,” it is said, “but the woman, being deceived, fell into transgression” (“Adam was not deceived, but the woman was deceived, she committed transgression”) (1 Tim. 2:14), - this, I say, who was deceived and “fell into transgression”, and prepared as for herself for oneself and for the husband, the deadly drink is condemned to great sadness, because the latter can oppress more than labor. “By multiplying,” it is said, “I will multiply your sorrow... in sorrows you will give birth to children” (“By multiplying, I will multiply your sorrows and your groanings: in pain you will bear children”) (Gen. 3:16). Nowhere is work assigned to her, nowhere is sweat and nowhere is labor, but despondency and groaning, and the resulting punishment, equivalent to both labor and countless deaths, or rather, even much more painful than them. However, what is worse than death? Doesn't it seem like the main human disaster, terrible and unbearable, and worthy of endless crying? Didn't Paul say that it is the punishment for the worst iniquity? He said that those who unworthily approach the sacred sacraments and take part in that terrible meal are subject to this punishment, saying this: “That is why many of you are weak and sick, and many are dying” (“for this reason there are many in you who are weak and sickly, and sleep contentedly”) (1 Cor. 11:30). And do not all legislators condemn to this punishment those who have committed the most terrible atrocities? And did not God in the law impose this extreme punishment on great sinners? Was it not because of the fear of death that the patriarch, who had conquered nature itself, decided to give his own wife as a victim of barbaric sensuality and Egyptian tyranny, he himself organized this act of dishonor and exhorted his wife to pretend with him in this difficult and sad matter? And he is not even ashamed to indicate the reason for such pretense: “When the Egyptians,” he says, “see you,” so shining with youth and possessing the beauty of your face, “they will say: this is his wife; and they will kill me, but leave you alive; tell me that you are my sister, so that it will be good for me for your sake, and so that my soul may live through you” (“it will be... when they see you... they will kill me, they will give you: for the sake of my sister... it will be good for me, and my soul will live for your sake”) (Gen. 12:12-13). Do you see the fear, do you see the awe that shakes this lofty and wise soul? Do you see the adamant, crushed by fear? He lies about her origin, gives the wife one face instead of another and makes the lamb easily caught by the wolves, and what is most unbearable for husbands is precisely to see that the wife is being dishonored, it is better - even just to suspect her, the same thing, and even more serious (because in this case there was not suspicion, but dishonor, which was dared in fact), he not only sees, but also arranges so that they dare to do it - and this It seems both easy and bearable to him. Thus passion overcame passion, a grave passion was overcome by a grave passion, and the fear of death prevailed over jealousy. And that great Elijah, because of the fear of death, became a fugitive, an exile and a migrant, frightened only by the threat of a wanton and wicked woman (1 Kings 19:2-4), - he who closed heaven and performed so many miracles did not endure the fear of her words, but the horror so shook this soul that rose to heaven that he left at once both the fatherland and the people, because of which he had previously been exposed to such great dangers, and alone he walked a forty-day journey, and moved to the desert - and did this after that boldness, after such freedom of speech, after such a great manifestation of courage. Truly, the nature of death is very terrible. That is why, despite the fact that she attacks our race every day, with every dead person she frightens, confuses and amazes us so much, as if she then appeared unexpectedly. And neither healing from time, nor daily exercise in this contemplation can calm us down; This despondency and horror do not age with time, but constantly remains young and full of strength, and (death) comes daily, bringing fresh and blooming fear. And this is very natural. In fact, who can not be afraid and not fall into timidity when he sees how the one who yesterday or a few days before walked, acted, was engaged in many matters regarding the house, wife, children, servants, and often stood at the head of entire cities, threatened, intimidated, canceled punishments, imposed them, carried out countless deeds in cities and countries, suddenly lies silent as stones and feels nothing, while a countless number of people are crying, being killed closest, the wife is overwhelmed with grief, hits herself on the cheeks, tears out the hair on her head and with a great cry places a host of maids around her? Who can not be afraid when he sees that everything has suddenly gone away: reason, and mind, and soul, and complexion, and the movement of the limbs, that all this has been replaced by something that is not joyful: dumbness and insensibility, decay, ichor, worms, ashes, dust, stench, complete destruction, and that the whole body is in a hurry to reveal disgusting and ugly bones? 4. And yet, death, which inspires such fear, as evidenced by the reality and timidity of these saints, is much easier than despondency. Because of him, I began these long speeches in order to explain to you what kind of punishment you are being subjected to and what kind of reward you expect in contrast to it with benefits, or rather, much more. And so that you understand that this is really so, I will now turn to those who were captivated by this passion, to which I hastened before. So, when Moses came and proclaimed liberation and deliverance from the Egyptian disasters, the Jewish people did not even want to listen; and the legislator, indicating the reason for this, said: “Moses related this” to the people, and the people “out of cowardice” did not listen to Moses (Ex. 6:9). In the same way, when the Lord uttered great threats to the Jews for their great lawlessness, then after the threats of captivity, being in a foreign land, slavery, hunger, ulcers, eating human flesh, he added this punishment, saying: “I will give them a “trembling heart, melting eyes and a languishing soul” (“a sad heart, and a fading hair, and a fading soul”) (Deut. 28:65). But why do we need to talk about the Jews, a wayward, ungrateful people, devoted to the slavery of the flesh, who did not know how to be wise, when we can borrow evidence from great and exalted men? Indeed, here is a host of apostles who were with Christ for three years and were taught much about immortality and other mysteries; they performed wondrous and extraordinary signs and saw Him performing miracles for so long, received participation in a meal with Him, in conversation and such speeches, and were instructed in all kinds of teaching; these apostles, who constantly held Christ, attached to Him like infants, and constantly asked Him: “Where are you going?” (“Where are you going?”), when they heard the words that made them despondent, they were so depressed by the power of this despondency and filled with sadness to such an extent that they no longer asked Him about it. And reproaching them for this, Christ said: “You have heard that I am going to Him who sent Me, and I am coming to you, and none of you asks Me: Where are you going? But because I told you this, sorrow... filled your heart” (John 16:5–6). Do you see how the power of despondency darkened love, how it made them its captives and subjugated them? And again that glorious Elijah (I will not leave him behind even now), after fleeing and leaving Palestine, unable to bear the burden of despondency (and indeed, he was very despondent; the one who wrote the story also pointed out this, saying that he “went to save his life” (“I left my soul for my own sake”) (3 Kings 19:3) - listen to what he says in his prayer: “It is enough, Lord; take my life, for I am not better than my fathers" ("It is sufficient now... Lord, take... my soul from me, for I was not the best of my fathers") (1 Kings 19:4). 5. Here I want to ask you one question. I know your love for solving such issues. So what is this question? If he thought that death was easier, then why did he run away, leaving both the fatherland and the people, so as not to suffer death? Why did he avoid her then, and now look for her? So that you know, and from here in particular, how much more painful despondency is than death. When the mere fear of death shook him, he naturally did everything to avoid it. And after despondency revealed its nature, eating, exhausting, killing him with its teeth, becoming unbearable for him, then, finally, he considered that the most difficult thing (i.e., death) was easier than him. So Jonah, avoiding despondency, resorted to death, and he himself asks for death, saying: “Take my soul from me, for it is better for me to die than to live” (“Take my soul from me, for it is better for me to die than to live” (Jonah 4:3). And David, writing a psalm either on his own behalf, or on behalf of others who were sad, shows the same thing: “As long as the wicked was before me,” he says, “I was dumb and voiceless, and was silent even about good things; and my grief increased. My heart was inflamed within me; a fire was kindled in my thoughts" ("The sinner will never rise before me. I have become dumb and humbled, and kept silent from good things, and my illness has been renewed. My heart has warmed within me, and a fire will burn in my teaching") (Ps. 39:2-4); he signifies the passion of despondency through that fire, stronger than this fire. Therefore, no longer bearing the blows and suffering from despondency, he says: “I said” (“verbs with my tongue”) (Ps. 39:2:4). And what are you saying, tell me? And this one asks for death, saying: “tell me, O Lord, my end and the number of my days, what it is, so that I may know what my age is” (“tell me, O Lord, my end, and the number of my days”) (Ps. 39:5). Although in different words, but with the same thoughts, he says what Elijah said; what he said with the words: “for I am not better than my fathers” (“for I am not the best of my fathers”), this one also hinted at the same thing, saying: “tell me, Lord, my death... so that I know what my age is” (“tell me, Lord, my death, so that I understand that I will lose”). “For what reason,” he says, “am I left, leaving later and remaining in this life when others have departed from this life?” And to such an extent he seeks death - whether he himself, or those on behalf of whom he speaks - that, although it is not yet present, he wants to at least know the time of its arrival: “tell me,” he says, “my death”, “so that from here I can derive the greatest consolation for myself. So what is terrible becomes desirable because of the fire that ignites in the soul: “in my teaching the fire will flare up.” Therefore, for such a great punishment, expect great retributions, many rewards, unspeakable rewards, bright and very blooming crowns for such great competitions, because not only doing something good, but also suffering any evil entails many rewards and great rewards. I will now turn to a speech about this, very useful both for you and for everyone, and sufficient to encourage patience and excite the heart, and not allow it to become exhausted during labor associated with enduring suffering. 6. So, that despondency is more painful than all disasters, that it is the pinnacle and head of misfortunes, this has been sufficiently proven by our word; therefore, it remains to make a comparison of virtues and sufferings, so that you clearly understand that rewards are assigned not only for virtues, but also for suffering; and the rewards are very great, and for suffering no less than for virtue, but rather, sometimes even greater, for suffering. Let us introduce, if you wish, the great fighter of patience, who shone with both, adamant, the rock, although he was in the country of Ausitidia, but illuminated the entire universe with the fullness of his virtue, and we will tell you both about his virtues and sufferings, so that you know how he shone more strongly. So what are his virtues? “My house,” he says, “was open to everyone who came and was a common refuge for strangers” (Job 31:32). He owned almost all his goods for the needy. “I was,” he says, “the eye of the blind and the foot of the lame; I was a father to the beggars and I examined the litigation, which I did not know, carefully. I crushed the jaws of the wicked, and from his teeth I plucked out what was stolen” (“I was a weak father, but I quarreled without knowing it; I cut off... the limbs of the unrighteous; I removed the spoil from the midst of their teeth”) (Job 29:15–17). “Have I denied those in need their requests?” ("If you are weak, even if you ask for something, you will not fail") (Job 31:16). And no one came out of my doors through empty bosom (Job 31:34). Have you noticed the different types of philanthropy, the various havens of alms, have you noticed how he helps those in need in every way? Do you see how he alleviates poverty, protects the widow, protects the offended, and is terrible for those who offend? He showed zeal not only to the extent that he was ready to provide help and be an ally (this is typical of many), but he also brought the matter to the end, and with great zeal. “I crushed the jaws of the wicked” (“I erased the limbs of the unrighteous”), he says, contrasting the quarrelsomeness of those with his own foresight. He contrasted his care not only with the malice of people, but even with the machinations of nature, correcting its errors with an abundance of his help. Since he could not restore their members, the blind - their eyes, the lame - their legs, he was for them instead of members, and those who had damaged eyes and damaged legs - some saw through him, others walked. What could be equal to this philanthropy of his? You also know his other virtues, so that I don’t lengthen my speech by listing them all: forbearance, meekness, prudence, justice; Do you know how he, being severe for those who act unjustly (this is, of course, surprising), was gentle and meek, and sweeter than honey itself, both for everyone else and for his servants, who, showing a great proof of the love with which they loved him, said: “Did not the people of my tent say: Oh, if we had not been filled with his meat? who... would give us our fill of his flesh" (Job 31:31). If he was to such an extent desirable for servants, in relation to whom it is often necessary to be terrible, then he was much more desirable for all other people. 7. So, having collected this and more than this, come here with me to the enumeration of his sufferings, and, having compared, let’s see when he was more glorious - was it when he showed those virtues, or when he endured sorrows that caused him great despondency? So when was Job more glorious? Was it then, when he opened his house to everyone who came, or when, after the house collapsed, he did not utter a single bitter word, but glorified God? However, one was virtue, and the other was suffering. When he was more radiant, tell me - was it when he made sacrifices for the children and brought them together for the purpose of unanimity, or when, after they were buried and ended their lives in the most bitter form of death, he endured what happened with great wisdom? When did he shine better - was it when his naked shoulders were heated from shearing his sheep, or when, having heard that fire had fallen from the sky and destroyed the flock along with the shepherds, he was not embarrassed by this, did not become confused, but meekly endured the misfortune? When was he greater - was it then when he used the health of his body to protect the offended, crushing the jaws of the unrighteous, pulling out from their teeth what they had stolen, and was a refuge for the oppressed, or when he saw his body, this shield for the offended, eaten by worms and, sitting on a dung heap, he himself scraped it, taking a clay shard? “My body is covered with worms and dusty scabs; “My skin bursts and festeres” (“I pour pus into the chest of the earth”), he says (Job 7:5). Although these were all virtues, and these were all sufferings, yet the latter showed him to be more glorious than the former, because they constituted the most difficult part of the competition, requiring for themselves greater courage, a more energetic soul, a more exalted mind, and the possession of greater love of God (than virtues). That is why, when there were only virtues, the devil, although shamelessly and completely robberly, still objected: “Is Job fearing God for nothing?” (“food tune Job honors God”) ( Job 1:9–10 ). And when misfortunes happened, the devil, covering his face, took flight, no longer having the opportunity to hide behind even the shadow of any shameless contradiction, because this is the pinnacle of the crown, this is the highest degree of virtue, this is clear proof of courage, this is the most thorough exertion of wisdom. And this blessed Job himself, explaining how much more painful the power of despondency is than death, calls the latter peace. “I would sleep,” he says, “and I would be at peace” (“Death... rest for my husband”) (Job.3:13:23), and asks for it for himself as a mercy, just to be freed from despondency, saying: “Oh, that my desire would come true and God would fulfill my hope! Oh, that God would be pleased to crush me, stretch out His hand and strike me down!” ("If I had given, so that my petition would come, and God would give my hope. The Lord has begun, let him wound me to the end... let him not kill me. Let me be a tomb of the city, and on its walls there will be races in it” (Job 6:8–10). To this extent despondency is the heaviest; and the heavier it is, the greater it is accompanied by rewards. 8. And so that you know, on the other hand, how great the benefit is from suffering, even if someone suffered and not because of God (and no one considers this an exaggeration), but would still suffer and endure it nobly and meekly, glorifying God for everything - pay attention to the fact that he himself did not know that he suffered it because of God, but for this he was rewarded with a crown, since, without knowing the cause of the misfortunes, he endured them courageously. And Lazarus, having suffered an illness (this, of course, he did not happen to endure because of God), because he endured it completely, showed steadfastness and courageously endured the absence of those who would serve him, endured the despondency caused by ulcers, hunger, contempt and cruelty on the part of the rich man - you know how great the crowns he received. Meanwhile, we cannot say anything about his virtue - neither that he pitied the poor, nor that he helped the downtrodden and did anything good of this kind, but we only know about his lying at the rich man’s gate, about his illness, the tongues of the dogs, the contempt for him on the part of the rich man, that everything relates to experiencing misfortunes. And yet, although he did not do anything noble, he received the same lot as the patriarch, who had performed so many deeds of virtue, received only because he bravely endured the despondency produced by suffering. After this, I want to say something else that, although it seems strange, is true: namely, if someone does a very good and noble deed, but without labor, danger and suffering, he does not receive any great reward. “Each one will receive his reward according to his labor” (“Everyone... will receive his reward according to his labor”) (1 Cor. 3:8), not in accordance with the magnitude of the virtuous act, but in accordance with the severity of what he endured. That is why Paul, when he boasts, boasts not only of good activities and doing something noble, but also of enduring misfortunes. Having uttered the words “Servants of Christ? (in madness I say): “I am greater” (“the servants... Are they of Christ? I speak not in wisdom, more than I”) (2 Cor. 11:23) and trying to show his superiority over them by comparison, he did not say: “I preached to so many and to so many,” but, omitting what he did virtuously, he calculates the suffering that he suffered, saying “I was much more in labor, immeasurably in wounds, more in dungeons and many times near death. Five times the Jews gave me forty stripes minus one; three times I was beaten with sticks, once I was stoned, three times I was shipwrecked, I spent a night and a day in the depths of the sea; I have been on journeys many times, in dangers on rivers, in dangers from robbers, in dangers from fellow tribesmen, in dangers from pagans, in dangers in the city, in dangers in the desert, in dangers at sea, in dangers among false brothers, in labor and exhaustion, often in vigils, in hunger and thirst, often in fasting, in cold and nakedness. In addition to extraneous adventures, I have a daily concourse of people "("in many labors, in painful wounds, in excess of prisons, in many deaths. From the Jews five times forty were received, struck with clubs, beaten with a single stone, thrice the ship was overthrown with me, night and day in the depths I created. In wayfaring marches in multitude: troubles in the rivers, troubles from robbers, troubles from relatives, troubles from the tongue, troubles in the city, troubles in the desert, troubles in the sea, troubles in the false brethren: in labor and struggle, in vigils in multitudes, in greed and thirst, and nakedness. In addition to the external ones, there is a hedgehog attack all the days" (2 Cor. 11:23–28). 9 . Do you see a series of sufferings and reasons for boasting? Then he adds to them deeds of virtue, but here again the greatest predominance belongs to suffering, and not to deeds of virtue. Having said: “attack” on me “daily”, that is, speaking about constant imprisonment, worries, dangers (this is what the expression “attack on me” means), he added: “care for all churches” (“care of all churches”) (2 Cor. 11:28). He did not say: “correction,” but: “care,” which was more related to suffering than to deeds of virtue. Likewise, the following words: “who is faint,” he says, “and I am not faint?” (2 Cor. 11:29). He did not say: “I am correcting,” but: “I am exhausted,” and again: “Who is tempted, for whom would I not be enflamed?” (“Who is tempted and I am not relieved?”) He did not say: “I freed him from temptation,” but: “I became a participant in despondency.” Then, showing that all this is especially accompanied by rewards, he added: “If I must boast, then I will boast in my weakness” (“if it is fitting to boast, I will boast in my weakness”) (2 Cor. 11:30). Then he again adds in the same way: escape through the window, with the help of a basket, along the wall - and this again was suffering. So, if suffering brings great rewards, and despondency is more painful and painful than any suffering, then think how great the rewards are. I will not stop constantly repeating this to you in order to fulfill now what I promised at the beginning, namely, to borrow from despondency itself reflections that would give you relief from despondency. And so that you, on the other hand, understand how wonderful it is to do something with suffering and how far from this it is to do the same thing without difficulty, take note of the following. Nebuchadnezzar, the king of Babylon, who owned the royal scepters and diadems, once proclaimed the word of the gospel, namely: after the event in the furnace and the famous miracle, he took upon himself the work of preaching in the universe, not only in language, but also in letters, and wrote to all parts of the earth like this: “Nebuchadnezzar the king to all peoples, tribes and languages living throughout the whole earth... The signs and wonders that he performed on me Most High God, it pleases me to tell you. How great are His signs and how powerful are His wonders! His kingdom is an everlasting kingdom, and His dominion endures throughout generations and generations" ("Nebuchadnezzar king, to all the people, tribes and tongues that dwell in all the earth, may peace be multiplied to you. The signs and wonders that the Most High God has done with me, He will be pleased to make known to you before me, since it is great and strong: His kingdom is an everlasting kingdom, and His dominion from generation to generation" ) ( Daniel 3:98–100). And he made a decree that every nation, tribe, language, if they even speak a word against the God of Shadrach, Meshach and Abednego, will perish, and their house will be plundered. And he adds: “for there is no other god who could save like this” (“there is no other God who can deliver this”) (Dan. 3:96). Do you see the threat in the letters? Do you see the fear? Do you see the instructions? Do you see the high messenger and the letters scattered throughout the universe? So tell me what? Will he receive the same reward as the apostles for having thus proclaimed the power of God, for having shown such great zeal to proclaim the word everywhere? He will not receive even the smallest part of it, but less than the last in an infinite degree. However, he did the same thing as them. But since there is no labor and suffering associated with the gospel, the reward decreases. One did this, relying on authority and without fear, while others, while preaching, encountered obstacles, were persecuted, were subjected to torture, scourging, were in poverty, were overthrown, thrown into the sea, exhausted by hunger, died daily, tormented by their souls, sick with each of the sick, inflamed with each of those tempted; It was for these labors, and especially for despondency, that they were given very large rewards. “Each one,” they say, “will receive his reward according to his own labor” (“Everyone... will receive his reward according to his own labor”) (1 Cor. 3:8); I will not stop repeating this constantly. That is why the humane God, despite the fact that Paul often prayed to free him from suffering and despondency, and sorrow, and dangers, did not fulfill his desire. “I prayed to the Lord three times for this” (“For this I prayed to the Lord three times”), says Paul (2 Cor. 12:8), and was not successful in his request. In fact, for what should he receive the greatest awards? For preaching without difficulty, leading a calm and joyful life? For opening your mouth and moving your tongue while sitting at home? But this would be easy for the first person he meets, and for a very lazy person who leads a pampered and dissolute life. And now, without a doubt, he will receive rewards and crowns for wounds, for various types of death, for fleeing by land and sea, for despondency, for tears, for sorrows (“for three years,” they say, “he taught each of you day and night without ceasing with tears” (Acts 20:31)). 10. So, reflecting and thinking about how great the benefit is from a sorrowful and toil-filled life, rejoice and be merry, since from a young age you have followed a path that is profitable and full of countless crowns and amid continuous and intense suffering. Indeed, you have not ceased to be constantly besieged by illness of the body of various types and properties, an illness more severe than countless types of death; countless curses, insults and gossip never ceased to be directed against you; strong (finally) and continuous attacks of despondency and sources of tears constantly bothered you. Each of these (sufferings) in itself was able to bring great benefit to those who suffered. So Lazarus, due to illness alone, received the same lot as the patriarch, and the slander of the Pharisee brought the tax collector a justification that exceeded the justification of the Pharisee; in the same way, the head of the apostles healed the wound of his grave sin with tears. So, when each of the above sufferings, even taken separately, seems sufficient (to bring great benefit to the sufferer), then think how great rewards you yourself will receive, having endured all the suffering together with great excellence, and, moreover, enduring them constantly. After all, nothing, nothing makes people so glorious and worthy of admiration, and nothing so fills with countless blessings as many temptations, dangers, labors, sorrows of despondency, constant intrigues even from those from whom this should in no way be expected, if all this is meekly endured. Likewise, nothing made the son of Jacob so blessed and glorious as the slander that happened at that time, the prison, and the bonds, and the misfortune that resulted from it. Of course, the virtue of his chastity is also great, when he prevailed over Egyptian debauchery and pushed away that pitiful woman who called him to lawless cohabitation; but it is not as great as suffering. Indeed, what is commendable, tell me, not to commit adultery, not to destroy someone else’s marriage, not to desecrate a marriage bed that does not belong to him at all, not to offend one’s benefactor and not to bring disgrace to the house of one’s superior? But what made him great was, mainly, the danger, the malice, the fury of a woman captivated by the passion, the violence inflicted on him, the inevitable prison of the bedroom that the adulteress had prepared for him, the snares that she placed everywhere, the accusation, slander, prison, bonds, taking him, contrary to all justice, after such a great feat for which he should have been crowned, to the fortress as a condemned and subject to responsibility and his imprisonment together with the latest criminals, dirt, iron chains, the scourge of prison. I see that he shone more then than when, sitting on the Egyptian throne, he distributed bread to the needy, destroyed hunger and became a common haven for everyone. Then I see him more radiant when he was embraced by chains on his feet and fetters on his hands, than when, in shining clothes, he was invested with such great power. One time was a time of labor and activity - I am talking about the time of prison - and the other was a time of luxury and relaxation from stress and honor, which brought great pleasure, but not much profit. That is why I do not please him as much when he was honored by his father as I glorify him when his brothers were jealous of him and when he had enemies as cohabitants. And in fact, from his young age, a heavy war was instituted against him from his father’s house, when those at war, although they could not accuse him of anything, were languishing and torn with anger due to the fact that he enjoyed great favor on the part of his father - however, the legislator Moses said that this power of love did not originate from the virtue of the son, but from the time of his birth. Since he was born after the other children and in the extreme old age of his father (and such children are desired because they are born beyond expectation), therefore he was loved. “His father loved him,” they say, “because he was the son of his old age” (“like a son... he will grow old”) (Gen. 37:3). 11. And the legislator wrote this, as I think, not telling what happened, but indicating only the pretext and excuse of the father. Since he began to notice that the boy was envied, he, wanting to weaken the passion of the brothers, invented a reason for love that would not give rise to great envy towards him. That indeed this was not the cause of tender love, but the flourishing virtue of the soul, more mature than age, is clear from Jacob's relationship to Benjamin. Indeed, if he were loved for this reason, then it would be much more appropriate for someone younger than him to be loved. After all, he was born after Joseph, and rather this one was for him the son of old age. But, as I said, this was an invention of the father, who wanted to end the fraternal war; however, even in this way he was unable to achieve his goal; on the contrary, the flame flared up even stronger. And since for the time being they were not able to do anything, they inflicted vile dishonor on him, brought up a shameful accusation; Thus, the brothers warned the barbarian woman and appeared much worse than she. She was dishonest in relation to someone else's, and these were dishonest in relation to their brother. Even here they did not stop in demonstrating their depravity, but fought further and further, and, having taken one in the desert, wanted to kill him, then sold him, made him a slave instead of a free man, and, moreover, sold him into the most bitter slavery. After all, they did not even give their brother to some foreigners, but to barbarians who spoke a different language and went into a barbarian country; God, intending to make him more glorious, endured when this happened, and endured for a long time when one danger replaced another. After envy and shameful slander, they betrayed him to murder and slavery, more severe than murder. Do not carelessly pass by what has been said, but think about what it was like for a noble boy, brought up in his father’s house with all freedom, with such love from his father, to suddenly be sold by his brothers, who could not accuse him of anything, and to be given over to foreigners, foreign-speaking and ferocious, who were more beasts than men; What was it like for him to become an exile and migrant, a slave and a foreigner instead of a freeman and a citizen, and, having enjoyed such great happiness, to fall into the most extreme disaster of slavery, being completely unaccustomed to it, to receive the most cruel masters and to be taken to a foreign and barbaric land. But the misfortunes did not stop here either; on the contrary, after those wondrous dreams that foreshadowed the worship of his brothers, again some evil intentions replaced others. In fact, these merchants, having taken it, did not keep it, but again sold it to other, worse barbarians. You know what it means, in terms of misfortune, to exchange one master for another. When those who acquire again are foreigners, and moreover, more severe than the previous owners, this makes slavery more severe. Thus, he finds himself in Egypt, that Egypt which was then at war with God and raging, from where came shameless lips, from where blasphemous tongues came. And he ends up with the Egyptians, of whom only one was able to make the great Moses a fugitive and an exile. After he calmed down there a little, since the man-loving God, who wonderfully arranges things, made the wild beast that bought him a sheep, immediately again they began to prepare for him an arena, a lists, and wrestling, and competitions, and labors, stronger than before. The mistress, seeing him with lawless eyes and captivated by the beauty of his face, and completely captivated by passion, as a result of this unbridled love attraction for him, became a lioness instead of a woman. And again the enemy was his partner, having a pretext opposite to that of his former enemies, because they drove him out of the house out of hatred, and this one was loving and burned with passion for the young man; and a double, or better yet, triple and manifold war took place. Indeed, in view of the fact that he jumped over the net and cut the noose in a short moment, do not think that he accomplished this feat without difficulty; he endured truly great labor. 12. And if you want to understand this clearly, think about what youth and the blooming time of youth are. He was then at his most flourishing age, when a very strong flame of nature awakens, when a great storm of passion arises, when reason becomes weaker. After all, the souls of young men do not protect themselves with very great prudence and do not show great zeal for virtue; Meanwhile, the storm of passions can be very heavy, and the mind that controls the passions can be weak. Along with nature and age, there was also a strong unbridledness of women. And just as those Persian hands lit the Babylonian furnace with great zeal, supplying the fire with abundant food and throwing various flammable substances into the flame, so then that pitiful and unfortunate woman lit a flame more painful than that furnace - a woman who smelled of incense, who bewitched the young man with her rosy cheeks, her tinted eyes, her exhausted voice, her movements, voluptuous gait, soft clothes, gold jewelry and other such countless charms. Just as a skilled hunter, intending to capture an elusive animal, uses all the tools of his art, so she, knowing the chastity of the young man (because during such a time she could not remain unnoticed), came to the decision that to capture the young man she needed great weapons, and therefore used all the weapons of unbridledness. She was not content with even these alone, but waited for a convenient time and place convenient for hunting. Therefore, captivated by passion, she did not immediately attack, but waited for a long time, suffering from this dishonest passion and preparing, fearing that, due to her haste and carelessly thought out plans, the prey would escape. And one day, finding him alone in the house, doing his usual chores, she finally digs a deep abyss and, spreading wings of pleasure from everywhere, as if already having a young man in the net, enters, attacking one on one; better, not alone, because she had age, nature, and her own tools as assistants; finally, she forcibly drags this noble young man into a lawless deed. What is heavier than this temptation? What furnace and flame is not stronger than this - so that a blooming youth, a slave, lonely, expelled from his fatherland, a foreigner, a migrant, captured in such solitude (because this also leads to such captivity) by such a voluptuous and raging mistress, so rich and endowed with such great power, was held by her, and seduced, and led to the master's bed, and this after such great dangers and malice? After all, you know that most people, when they happen to be tempted by adversity and find themselves in misfortune, and then called to luxury and peace and a pampered and dissolute life, run to the call very willingly. But this one is not like that; on the contrary, he stood firmly, showing his firmness in everything. I could safely call this bedroom and the Babylonian oven, and Daniel’s den with lions, and the belly of the sea beast, into which the prophet fell, equal; rather, I would call it even much heavier than those. There, victory on the part of malice was the destruction of the body, but here it was the complete destruction of the soul and immortal death, a misfortune that has no relief. Not only was this ditch dangerous, but also that, along with violence and deceit, (this bedroom) was full of great caresses, strong and varied, diverse fire, not burning the body, but burning the very soul. Pointing to this very thing, Solomon, who especially knew exactly what it was like to get along with a woman who has a husband, says: “Can anyone take fire into his bosom so that his dress does not burn out? Can anyone walk on burning coals without having their feet burned? The same thing happens to the one who goes in to his neighbor’s wife: whoever touches her will not be left without punishment (Prov. 6:27-29). The meaning of his words is as follows: “Just as it is impossible,” he says, “for anyone, being in fire, not to burn, it is also impossible for anyone, being in connection with women, to avoid the ignition that occurs from here.” This one suffered something that was much more difficult. He himself did not touch her, but was held back by her, captured alone, and this after he had been brought to exhaustion by such great disasters, exhausted by such evil intrigues and desired peace and security. 13. And yet, being in such networks and seeing that a diverse beast attacks him and torments him in every possible way - with touch, voice, eyes, rouge, tinting, through gold things, incense, clothes, addresses, words, the outfit in which she was dressed, through loneliness, through the fact that it remained hidden from others, through wealth, power, through what this woman at the same time had as hers ally, as I said before, age, nature, slavery, his stay in a foreign country - he defeated all that flame. I say that this temptation is much heavier than the envy of brothers, and kindred hatred, and sale, and the power of barbarians, and a long journey, and a stay in a foreign land, and prison, and bonds, and a long time, and the disaster that was here; Indeed, the danger exceeded extreme limits. And after he escaped this war, and a dew-filled wind blew here, which appeared both by the grace of God and as a result of the virtue of the young man - and he had so much calm and chastity that he tried to put an end to its fury - after, I say, he came out untouched, like the young men who escaped the Persian tribe - “and not even the smell of fire was from them,” it says (Dan. 3:94 ); After he showed himself to be a great champion of chastity and became like adamant, let's see what he immediately tasted and what rewards follow the winner. Again evil intrigues and abysses, death and danger, slander and reckless hatred. In fact, that pitiful woman then satisfies love with anger, and combines passion with passion, adds lawless anger to shameless desire, and after adultery she becomes a murderer. Breathing extreme ferocity and looking with bloodthirsty eyes, she establishes a corrupt court, appoints as judge the lord of that young man, her own husband, a barbarian, an Egyptian, and introduces an accusation without a witness. She does not even allow the accused to enter the court, but accuses without fear, relying on the recklessness and favor of the judge, on the credibility inspired by her own face, and on the slavish position of the accused, and, having said the opposite of what actually happened, she defeated the judge and persuaded him to pronounce a sentence consistent with her wishes, to condemn the innocent and impose the most severe punishment, and immediately - prison, imprisonment and bonds. And that amazing husband was condemned without even seeing the judge. And what was especially painful was that he was condemned as an adulterer, as someone who coveted the master’s bed, as someone who had defiled someone else’s marriage, as someone who had been caught, as someone who had been exposed. Both the judge and the accuser, and the subsequent punishment, made this act seem worthy of trust in the opinion of the majority of people who did not know the truth. But none of this confused the young man, and he did not say: “Are these the answers to dreams? Is this the end of those visions? Are these rewards for chastity? Reckless trial, unfair verdict, and again dishonest rumors! As a libertine, I was recently kicked out of my father’s house, as an adulterer and one who defiled the chastity of a woman, now I am being brought into prison, and everyone thinks so about me. And the brothers who should bow to me (because the dreams said so) are free, safe and blissful, in the fatherland and father's house, and I, who should reign over them, are bound here with the tomb robbers, with the robbers, with the thieves; and after being expelled from my fatherland, I was not freed from worries and troubles, but even in a foreign land, abysses and sharpened swords again follow me. While she who did this and slandered me, and for each of both daring acts would have deserved execution, now rejoices and triumphs, as if crowned with trophies and brilliant awards for victory, I, who have not acted unjustly in anything, am subjected to extreme punishment.” He didn’t say or think anything like that; but like a wrestler walking among the wreaths, he rejoiced and had fun, harboring no malice either towards his brothers or towards the adulteress. How can this be seen? From what he himself once told one of those who was connected there at that time. He was so far from being captivated by despondency that he dispelled the sorrows of others. In fact, when he saw that some there were confused, upset and sad, he immediately approached to find out the reason. And having learned that anxiety occurs as a result of dreams, he interpreted the dreams. Then, asking to remind the king regarding his release - because although he was noble and worthy of surprise, he was still a man and did not want to suffer in those bonds - so, asking to be reminded of him before the king and to convince the latter to release him from his chains, and forced at the same time to say about the reason why he was thrown into prison, so that he, asking for him, would have a plausible pretext for protecting him, he did not remember any of his offenders, but, having freed himself from accusations, he stopped there and did not indicate those who had sinned against him. “I,” he says, “have been stolen from the land of the Jews; and even here I have not done anything to throw me into prison” (“I was stolen from the land of the Jews by thieves, and here I did nothing... but cast me into this ditch”) (Gen. 40:15). And why don’t you talk about the harlot, the adulteress, the fratricides, envy, the sale, the madness of the mistress, the attack, her licentiousness, snares, cunning, slander, an unjust trial, a corrupt judge, an unlawful decision, a sentence without foundation? Why are you silent about this and hiding it? “Because I do not know how to remember evil,” he says, “since for me this serves as crowns and rewards, and grounds for greater good.” 14. Do you see the wise soul? Do you see a soul pure from anger and above the nets? Do you see how he has more compassion for those who wrong him than he remembers evil? In order not to betray either his brothers or that carnivorous woman, he says: “stolen from the land of the Jews; and also didn’t do anything here.” And nowhere does he remember either the face, or the ditch, or the Ishmaelites, or anything else. But even after this, an extraordinary test still befell him. Having received such great consolation from him and, in accordance with his prediction, freed from bondage and called to his former honor, he forgot about the good deed and request of the righteous. And one was a servant in the royal palaces, enjoying great happiness, and the other, shining brighter than the sun and emitting such brilliant rays of virtue, still lived in prison, and there was no one who would remind the king of him. So it was necessary that even greater crowns be woven for him and even more valuable rewards be prepared. That is why then longer routes for running were arranged, by the will of God, who, although he allowed the places of struggle to remain, did not completely leave him in danger, but deigned to the malicious ones to reveal their intrigues only to the extent necessary, so as not to destroy the fighter, and also not to eliminate the opponent of virtue. So, although He allowed the young man to be thrown into a ditch, so that his clothes would be bloodied, he did not allow the brothers to go to the point of murder; True, one of the brothers advised this, but everything, however, happened according to divine providence. The same thing happened in the story of the Egyptian woman. Why, in fact, tell me, such an ardent and unbridled man (you know the tribe of the Egyptians), angry and angry (after all, this passion is inherent in them in abundance), did not kill and immediately set on fire the one who, as he believed, was an adulterer and insulted his wife? Why did he, being so reckless that he announced the verdict on the basis of the testimony of only one side and did not give the accused the right to speak, showed great leniency during the punishment - and this when he saw that his wife was furious, raging, mourning the violence inflicted on her, wearing torn clothes and therefore becoming even more inflamed and crying and screaming? And yet, none of this motivated him to kill. How is this possible, tell me? Is it not obvious that Whoever curbed the lions and cooled the furnace restrained the immeasurable anger of this beast and extinguished its fierce indignation, so that, accordingly, the punishment would be moderated? The same thing happened, as you can see, in prison. God allowed Joseph to be tied up and be with the condemned, but he was delivered from the cruelty of the jailer. You know what a jailer is; but at that time he was merciful and meek towards Joseph, and not only did not oppress him with any labors, but even made him a leader over all those who were there, and this after he accepted him as a condemned adulterer, and an abominable adulterer - because this act, they thought, was boldly undertaken in relation to a house not insignificant, but great and brilliant. However, none of this frightened the jailer and did not force him to be harsh towards the young man. So the crowns were intertwined with suffering, and God’s help flowed in with great abundance. I would like to write an even longer letter, but since this too, I think, has gone too far, then, having finished my speech here, I convince your piety, which I have always asked, to remove despondency from yourself, to glorify God, which you have always done and are constantly doing, bringing Him thanks for all these burdens and sorrows. In this way, you yourself will acquire the greatest blessings, and you will deal a mortal blow to the devil, and you will give us great consolation, and you will be able to remove the cloud of despondency with great ease, and enjoy undisturbed peace. So, do not weaken, but, having freed yourself from this smoke (because if you want, you will dispel all this despondency easier than smoke), again inform us about this, so that we, being away from you, will receive great joy from such a letter. The saint informs Olympias that despite the severity of the winter, he is in good health. - Advice to Olympias not to neglect anything for her healing. – Benefit from suffering caused by illness. – Examples of Job, Lazarus, Timothy. An exhortation to her to expel from her soul the sorrow that depresses her. 1. Do not worry at all about us in view of the severity of the winter, the illness of our stomach and the raids of the Isaurians, and do not torment yourself with worries. It was winter, as usual in Armenia; nothing more can be said, and it does not particularly harm us. After all, we, anticipating it, take measures to eliminate the harm that occurs from here: we constantly light a fire, block off the room where we stay in every possible way, using carpets, and stay at home all the time. True, this is unpleasant for us, but in view of the benefits that flow from it, we can bear it, because while we stay at home, we do not particularly suffer from the cold; and when we are forced to go out a little and be in the fresh air, we cause ourselves considerable harm. Therefore, I beg your honesty, and as the greatest mercy, I ask you to take more care to cure the illness of your body. It is true that illness also produces despondency: but when the body has also suffered and is completely weakened, and remains in great neglect, does not take advantage of doctors, or the goodness of the air, or the abundance of necessary things, then realize that from here there is a considerable increase in danger. Therefore, I ask your honesty to use various experienced doctors and medicines that can eliminate this kind of disease. So we, a few days before, when, due to the state of the air, our stomach was inclined to vomit, taking advantage of other types of care, as well as the medicine sent from my mistress, the most respectable Synclitia, we eliminated the disease, without encountering the need to use it for more than three days. Therefore, I ask you to use it yourself, and make sure that they send it to us again, because when we again began to feel upset, we again used it and corrected everything. Indeed, it soothes internal inflammation, draws out moisture, is supplied with the appropriate amount of warmth, imparts extraordinary vigor and stimulates the desire for food - it gave us proof of all this in a few days. Therefore, try to beg my master, the most venerable Theophilus Comite, to prepare it again and send it to us. Don’t let it sadden you that we are spending the winter here, because now we feel much lighter and healthier than last year; If you yourself took proper care of yourself, you would feel much better. If you say that your illnesses were born from despondency, then why do you again demand letters from us, when you did not take advantage of them at all to acquire a good mood, but surrendered to the power of despondency to such an extent that you even now want to be transferred from this life? Don't you know what a great reward is assigned for a grateful soul and for illness? Didn’t I often talk with you about this subject, both when I was with you and through letters? But since, perhaps, either the multitude of affairs, or the very nature of illness and continuous misfortunes do not allow you to keep what has been said constantly in fresh memory, then listen to how we begin to sing the same thing again to the sores of your despondency: “Writing to you about the same things,” says the apostle, “is not burdensome for me, but edifying for you” (“so it is not lazy to write to me, but it is firm for you”) ( Phil.3:1). 2. So, what do I say and write? To gain glory, Olympiad, there is nothing equal to the patience shown in illness. Truly, this virtue is the queen of blessings par excellence and the pinnacle of crowns; and just as it reigns over the other virtues, so in itself, in particular, this type is more brilliant than others. What has been said may not be clear; so I'll explain it. So what am I saying? Neither loss of property, even if someone were to lose everything he had, nor deprivation of honor, nor expulsion from the fatherland and being taken to a foreign country, nor torment by labor and work, nor life in prison, nor stay in chains, nor reproaches, abusive speeches and ridicule - do not, in fact, consider the courageous enduring of all this even as a small form of patience; and that this is so is shown by Jeremiah, such a great and glorious man, who was no little embarrassed by this temptation (Jer. 15), - but I continue: neither this, nor the loss of children, even if they were kidnapped all at once, nor continuously advancing enemies, nor any other similar kind of disaster, not even the very pinnacle of what is considered sad - death, so terrible and terrible, is not as serious as a physical illness. This is shown by the greatest fighter of patience, who, after falling into bodily illness, considered death to be liberation from the misfortunes that oppressed him, and when he endured all other misfortunes, he did not feel it, although he received blows one after another, and the last of them was fatal. It was not unimportant, but on the contrary, a matter of the most extreme malice against him, that a man who was middle-aged and not just competing for the first time, but already exhausted by many successive arrows, should inflict a mortal blow through the death of children and a blow so heavy as to destroy children of both sexes and all at once, at an early age and by violent death, and in the very manner of death prepare for them a sudden grave. In fact, he did not see them lying in bed, did not kiss their hands, did not hear their last words, did not touch their legs and knees, did not close his lips, did not close their eyes when they were dying, meanwhile this contributes a lot to the consolation of fathers who are deprived of their children; he did not lead some to the grave before, finding in others, upon his return, the consolation of his grief for the dead - no, he heard that they were all asleep during a feast, replete not with drunkenness, but with love, at a meal of brotherly love, reclining on a bed, and everything mixed together - blood, wine, glasses, roofing, food, dust, members of children. And yet, when he heard about this and before that about the other misfortunes, which were serious in themselves, because (everything else) miserably perished - both the herds of sheep and all the herds of cattle; some, as the evil messenger of the sad incident said, were destroyed by the falling heavenly fire, others were all at once kidnapped by various enemies and killed along with the shepherds themselves; and yet, I say, seeing such a storm break out in an instant over the fields, over the house, over the animals, over the children, seeing the waves following one after another, the continuous cliffs, the deep darkness and the unbearable pressure of the waves, he did not succumb to despondency and almost did not notice what had happened, except to the extent that he was a man and a father. But when he was given over to illness and ulcers, then he began to seek death, then he began to cry and lament, so that you understand that this is the hardest of all and represents the highest form of patience. Even the most evil demon knows this. That is why, when, having used all those means, he saw that the fighter remained unperturbed and calm, he rushed to this greatest competition, saying that everything else is bearable - whether someone loses a child, or property, or something else (because this is indicated by the words “skin for skin” (Job 2:4), and the mortal blow is when someone receives bodily suffering as his lot. That is why, when he was defeated after this struggle, he could not even raise his voice, although before he had argued extremely shamelessly. Here, I say, he no longer found it possible to invent anything shameless, but he walked away with his face covered in shame. 3. But if he desired death, unable to endure suffering, then do not think that this serves as an excuse for you in the desire for death itself. Indeed, consider when he wished and in what state of affairs, namely, when the law was not given, the prophets did not appear, grace was not poured out to such an extent, and he himself did not receive participation in other types of chastity. That more is really required of us than of those who lived at that time, and that we must perform more difficult feats, listen to how Christ speaks about this: “unless your righteousness exceeds the righteousness of the scribes and Pharisees, then you will not enter the kingdom of heaven” (“unless your righteousness comes out more than the scribe and the Pharisee, you will not enter the kingdom of heaven”) (Matthew 5:20). Therefore, do not think that the desire for death is now free from guilt, but listen to the voice of Paul, who says: “to be resolved and to be with Christ... is incomparably better; but to remain in the flesh is more necessary for you” (“to be resolved and to be with Christ is much better: and to remain in the flesh is most necessary for your sake”) (Phil. 1:23–24). The more the torment intensifies, the more the crowns increase; the more gold is burned, the purer it becomes; The more vast the sea a merchant crosses, the more goods he collects. So, do not think that you are facing a small competition - no, you are facing a higher one than everything that you have endured, I mean a competition regarding the illness of the body. So for Lazarus (although I often told you this, nothing prevents me from saying the same thing now) this was enough for salvation (Luke 16:20-25); and into the bosom of the one who opened the house for those who came, who, by the command of God, was constantly a migrant, and who slain his own son, the only begotten, given in extreme old age, the one who did nothing of the kind went away, since he easily endured poverty and illness, and the absence of patrons. For those who nobly endure something, this is, indeed, such a great good that God, if he finds someone who has sinned very seriously, frees him from the heavy burden of sins; and if he finds a righteous person adorned with virtues, then for this purpose an increase is made, not small, but even very great boldness before Him. Thus, the suffering of the flesh serves both as a brilliant crown for the righteous, shining much brighter than the sun, and as the greatest cleansing sacrifice for those who have sinned. That is why Paul betrays the one who dishonored his father’s marriage and desecrated his bed to the destruction of the flesh, purifying him in this way. That what happened really served as a cleansing from such a great shame, listen to what the apostle says: “that the spirit may be saved in the day of our Lord Jesus Christ” (“that the spirit may be saved in the day of our Lord Jesus Christ”) (1 Cor. 5:5). And accusing others of another most terrible sin, namely, those who unworthily partook of the holy meal and those unspeakable mysteries, and saying that such “will be guilty of the body and blood of the Lord” (1 Cor. 11:27), see how, he says, they are cleansed from this grave sin; he says this: “for this reason many of you are weak and sick, and many are dying” (“for this reason in you many are weak and sickly” (1 Cor. 11:30). Showing then that their case would not be limited to this punishment, but that there would be some benefit from this - exemption from giving accounts for this sin, he added: “For if we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, lest we be condemned with the world" ("Even if we had reasoned with ourselves, we would not have been condemned. Now, having been judged by the Lord, we are punished, lest we be condemned with the world") (1 Cor. 11:31-32). And that people who have performed great virtues receive greater benefit from this is clear both from the life of Job, who for this reason shone more powerfully, and from the life of Timothy, who, being so wonderful and having received such a great service, and flying around the world with Paul, suffered from an illness not for two or three days, not for ten, not for twenty, not for a hundred, but continuously for many days, when his body was very weak. Pointing to this, Paul said: “drink a little wine for the sake of your stomach and your frequent illnesses” (“Take a little wine for the sake of your stomach and your frequent illnesses” (1 Tim. 5:23). And the one who raised the dead did not heal his infirmities, but left him in the crucible of illness, so that from here the greatest wealth of boldness would be gathered for him. What he himself tasted from the Lord and what he was taught from Him, he taught his disciple, because even if he himself did not fall into illness, temptations, however, tormented him no less than illness and brought great suffering to the flesh. “It was given to me,” he says, “a thorn in the flesh, an angel of Satan, to oppress me” (2 Cor. 12:7), meaning blows, shackles, chains, prisons, the fact that he was often led, tormented and tormented with whips by the executioners. That is why he, not enduring the suffering that befalls his body due to this, said: “I prayed to the Lord three times for this” (under “three times” meaning here: “often”), in order to free himself from this dirty tricker” (2 Cor. 12:8). Then, when he did not receive what he asked for, he understood the benefit of this, calmed down and rejoiced about what was happening. So you, although you remain at home and pinned to your bed, do not think that you are leading an idle life, because, having a constant executioner who lives with you, this excessive illness, you suffer suffering more severe than those who are dragged, tormented and tormented by executioners, and who suffer the most extreme calamities. 4. So, now do not wish for death and do not neglect taking care of your body, because this is not safe either. This is why Paul advises Timothy to take careful care of himself. Regarding illness, it is enough to say this. If separation from us causes you despondency, then expect an end to this too. And I said this now not to console you, but because I know that this will certainly happen. If this were not supposed to happen, then I think I would have died long ago, precisely because trials rushed at me like a stream. In addition to everything that I endured in Constantinople, you need to know how much I suffered after leaving there during this long and difficult journey, I suffered that for the most part was capable of causing death; how much later, after arriving here, how much after moving from Kukuz, how much after staying in Aravissa. But we avoided all this, and now we are healthy and in complete well-being, so that everyone and the Armenians are amazed that with such a weak and lean body I endure such unbearable cold that I can breathe, while people who are accustomed to winter suffer a lot from it. However, we remained unharmed to this day, having escaped the hands of robbers who often attacked, and living with a lack of necessary things, and not being able to even use the bathhouse. When we lived in Constantinople, we constantly needed it, but now we are in such a state that we don’t even want this kind of consolation; on the contrary, we have become even healthier here. Neither the severity of the climate, nor the desolation of the places, nor the poverty of food supplies, nor the absence of servants, nor the ignorance of doctors, nor the lack of baths, nor the constant confinement, as if in a dungeon, in one dwelling, nor the fact that I was deprived of the opportunity to move, which I always needed, nor the constant stay in the smoke and near the fire, nor the fear of robbers, nor constant attacks, nor anything else of that kind - nothing defeated us; on the contrary, we feel healthier than we were there, but because, however, we carefully took care of ourselves. So, considering all this, remove from yourself the despondency that now possesses you for these reasons, and do not demand from yourself excessive and difficult satisfactions. I sent you what I recently wrote, namely, that whoever does not do injustice to himself, no one else will be able to harm him; and the reasoning that I have now sent to your honesty pursued precisely this goal. So, run through it constantly, and when you are healthy, read it aloud. This will be sufficient medicine for you, if you want. If you begin to argue with us and do not take care of yourself, and, despite the countless persuasion and admonitions that you can use, do not want to rise from the swamps of despondency, then we will be reluctant to respond and send you frequent and long letters, if you do not intend to receive some benefit from them to acquire a good mood. How do we know this? We will find out if you don’t talk, but if you show it with your actions, because even now you said that it was nothing else but despondency that caused you this illness. Since you yourself consequently admitted this, if you do not free yourself from illness, we will not believe that you have freed yourself from despondency. Indeed, if it causes illness, as you yourself have said, then it is obvious that by removing it, the illness will also be destroyed; after the root is removed, its offspring also die, so if they remain blooming and full of strength, and bear inappropriate fruit, then we cannot be convinced that you have freed yourself from the root. Therefore, show me not words, but deeds, and if you are healthy, you will see that letters will again be sent to you that exceed the measure of words. Also, do not consider it a small consolation for you that we are alive, that we are healthy, that, being in such difficult circumstances, we were freed from illness and disease, which, as I learned, greatly saddens and upsets our enemies. Accordingly, you should consider this the greatest encouragement, and the main consolation. Do not call your companions lonely, who are now even more marked in the heavens, thanks to the suffering they endure. I was very sad because of the monk Pelagius 4. Consider, therefore, how worthy of great crowns are those who stand nobly at their posts, when even men who spent their lives in such great ascetic deeds and were distinguished by endurance in their labors turn out to be so easily deceived. The saint praises Olympias for her patience. - An admonition to her not to lose courage. – The righteous are powerful and happy even in the midst of persecution. – The evil ones are weak and unhappy even during their successes. – Abel and Cain can serve as proof of this. 1. Your torment has intensified, wider battlefields have been set up, longer races have been established in the lists, and the anger of those who plot against you is fanned into greater flames. But there is no need to be embarrassed and frightened; on the contrary, this is precisely why we should rejoice and have fun, be crowned and rejoice. If you had not dealt mortal blows to the devil in the previous time, then this beast would not have become enraged to such an extent as to go further. The fact that he attacks and attacks more strongly, that he shows more shamelessness and pours out poison more abundantly, therefore serves as proof of both your courage and victory, and the bitterness of his defeat. This was also the case with blessed Job; and then the devil, after being defeated in depriving the righteous of his property and taking away his children, giving clear evidence that he had received severe wounds, rushed to the head of disasters - the siege of the flesh, the source of worms, the choir of wounds - this I call the choir, the crown, and the swarm of countless rewards. Even here he did not stop; no, when he had no other similar remedy left (because he had brought on that illness as the extreme limit of misfortune), he again began to use other tricks, arming his wife, inciting his friends, exciting and making his servants impudent, all this poisoning his wounds. He does not stop doing the same thing now, however, on his own account, because thanks to this, your deeds become more brilliant, majestic and brighter every day, your wealth increases even more, your benefits are even more abundant, continuous crowns appear one after another, through the very misfortunes your courage increases greatly, and the machinations of your enemies strengthen your patience. This is the nature of torment; It makes those who meekly and nobly endure it above misfortune, above the arrows of the devil, and teaches them to despise evil machinations. Likewise, trees growing in the shade are weaker and less capable of bearing fruit, while those that experience various changes in the air and are exposed to the attacks of winds and the heat of the sun's ray become stronger, have an abundance of leaves and bend under the weight of fruit. This usually happens at sea. Those who first boarded a ship, even if they were very courageous, are embarrassed, worried, and dizzy due to their inexperience, and those who have crossed many seas, endured many storms and underwater rocks and cliffs, the attacks of sea animals and the malicious intent of sea robbers and pirates, who have endured continuous sea storms - they sit on the ship with greater courage than others who walk on land, sitting not inside at the base of the ship, but and on its very sides, standing without fear both at the bow and at the stern; as well as those who at first, before everyone’s eyes, lay trembling and fearful, after experiencing a big storm, and dragging the rope, and stretching the sails, and taking hold of the oars, and boldly running around the entire ship. So, let nothing that happens bother you. Our enemies unwittingly put us in such a state that we cannot tolerate evil. Having spent all their arrows, they achieved nothing more than that they subjected themselves to dishonor and ridicule, and appear everywhere as the common enemies of the universe. Such is the retribution of evildoers, such is the end of wars. Ah, how great is the virtue and contempt for real things! Through evil intentions she receives benefit, through those who plot evil she is crowned, through those who do evil she begins to shine more strongly, through those who try to destroy her she makes those who follow her stronger, more exalted, indomitable, insurmountable, having no need for weapons, nor spears, nor walls, nor ditches, nor towers, nor money, nor troops, but only a strong will and constant soul, and puts to shame all human malice. 2. So, my most God-loving lady, constantly repeating this to yourself and to those who are waging this wonderful struggle with you, stir up the souls of everyone, build up your fighting formation, so that for you there will be a double, triple and multiple crown of virtue, both for what you yourself endure and for the fact that you encourage others to do the same; persuade them to bear everything meekly and to despise the shadows, to despise the deception of dreams, to trample on the dirt, and not to talk about smoke at all, not to think that the cobwebs are a burden to you, and to run past the rotting grass. And precisely all this, and even more insignificant, is the vanity of human well-being. And it is not easy to find an image that would accurately express his vanity. In addition to this insignificance, it also brings considerable harm to those who greatly crave it, not only in the next century, but also in this life, and even in the very days when they apparently enjoy it. Just as virtue, at the very time when it is attacked, triumphs and prospers, is brighter, so vice, at the very time when it is served and flattered, reveals its impotence and makes itself the subject of great laughter and extreme ridicule. What, in fact, tell me, was more worthy of regret than Cain, and precisely at the very time when he seemed to have overcome his brother and gained the upper hand over him, and was filled with malice and anger, lawless and vile anger? What is more wicked than the right hand that seemed to have won, the right hand that struck and committed murder, and that most shameful tongue that plotted cunning and spread snares? And why am I talking about members who committed murder? The whole body bore punishment, being constantly given over to groaning and fear. Oh, wonderful thing! Oh, an extraordinary victory! Oh, an unheard of trophy! The one who was slain and lying dead was crowned and glorified, but the one who won and gained the upper hand remained not only not crowned, but for this very victory he was punished and indulged in unbearable punishments and constant torment; the stricken and dead accused the one who moved, lived and spoke, the mute accused the speaker; or better yet, not even the dead person, but the blood alone, separately and from the body, had enough strength for this. So great is the wealth of virtuous people, even the dead! So great is the misfortune of the wicked, even of the living! If these are the rewards during the struggle itself, then imagine how great the rewards are after the competition, during retribution, during the distribution of those benefits that exceed any word. Sorrows, whatever they may be, are caused by people and reflect the insignificance of those by whom they are inflicted; and gifts and rewards are given from God; therefore they are such as gifts natural to be given by ineffable generosity. So, rejoice and be merry, wearing a wreath, triumphant, trampling on the stings of your enemies more than other dirt. Constantly inform us about your health, so that from here we will receive great joy. You know that it will be a great consolation for us, and those in solitude, when we constantly learn about your health. Be healthy! Praise to the courage of the Olympics. “Her courage grows with persecution. “The thought of so many merits should fill her with joy and bliss.” I write this for your decency, having just risen from the very gates of death. That is why I was very glad that your servants came out to meet me now, when we were already entering the harbor, because if they had met me while I was still rocking at sea and subjected to heavy waves of illness, it would not have been easy for me to deceive your fear of God by proclaiming joyful things instead of sad things. Indeed, the storm, which was stronger than usual, caused us a very serious and stormy stomach, so that I spent these two months no better than the dead, and even worse than them. I lived only to the extent that I felt the misfortunes surrounding me everywhere; everything was night for me: day, morning, and noon; and I spent the whole day pinned to bed. Taking all sorts of measures, I was, however, unable to eliminate the damage resulting from the cold; Despite the fact that I lit a fire, endured the most terrible smoke, locked myself in one room, wrapped myself in many blankets and did not even dare cross the threshold, I nevertheless suffered from constant vomiting, headaches, aversion to food and continuous insomnia. So I spent long sea nights without sleep. But, in order not to torment your soul any longer by remembering troubles, I will tell you that now we have got rid of all this. As soon as spring came and the air changed a little, everything was destroyed by itself. Nevertheless, even now I need greater accuracy in my lifestyle; Therefore, I do not burden my stomach with food, so that it can easily digest it. The news that you are on your last breath also caused us a lot of anxiety. But thanks to our strong love for you, care and concern for your affairs, we were freed from this anxiety even before receiving letters from your decency, when many came from there and announced your health. Now I am very happy and cheerful, not only because you got rid of the illness, but above all because you so nobly endure the sorrows that happen, calling all this trifles, and what is most important is that you even call illnesses of the body by this name, which is characteristic of a soul full of strength and abounding in the rich fruit of courage. After all, the fact that you not only endure misfortunes nobly, but do not even notice them when they are present, on the contrary, you despise them and with great ease impose a wreath of patience on yourself, without using any stress, or work, or worries, and without causing them to others, but as if rejoicing and triumphant, this serves as proof of the highest wisdom. Therefore, I rejoice and exult, I am delighted with joy, I do not feel either real loneliness or other misfortunes, having fun, rejoicing and magnified by your greatness of spirit and continuous victories, not only for you, but also for the sake of that great and populous city, for which you have become instead of a tower, and a harbor, and walls, uttering a clear voice through deeds and with your sufferings teaching both sexes to easily begin similar competitions, go out with all the courage to fight and easily endure the labors that come from such feats. And the amazing thing is that, without going to the square or walking in the center of the city, but sitting in a small house and in a bedroom, you inspire cheerfulness and strengthen those preparing for the fight, and when the sea is so fierce and the waves rise so high, rocks, pitfalls, cliffs and wild animals appear from everywhere, and everything is covered by the deepest night, you, as if at noon and in the midst of silence, as if the wind were blowing in aft, having spread the sails of patience, you sail with great ease, not only without experiencing excitement as a result of this fierce storm, but not even splashed with water; and very natural, because such are the feeds of virtue. And merchants, and helmsmen, and sailors, and sailors, when they notice the accumulation of clouds or the invasion of uncontrollable winds, or the sound of a wave boiling with strong foam, delay the ships inside the harbor; and if at this time they happen to be rocking somewhere on the waves of the sea, then they come up with and take all measures to moor the ship to a pier or to an island or to the shore. And you, despite all the winds, despite the fact that such fierce waves rise from everywhere that the depths of the sea turned upside down from the severity of the storm, and some drowned in the depths, others float dead on the surface of the waters, others are carried naked on a board, you, rushing into the very middle of the sea of ​​disasters, call all this trifles, and sail into the storm with a fair wind. That's how it should be. In fact, helmsmen, even if they are infinitely knowledgeable in marine science, still do not have sufficient skill to withstand any storm, and therefore often avoid battles with the waves. You have knowledge that is higher than any storm, the strength of a wise soul, which is stronger than countless armies, stronger than weapons and more reliable than towers and walls. In fact, weapons, walls, and towers are useful to warriors only for the safety of the body, and even then not always and not under all circumstances; There are cases when all this is overcome and leaves those who resort to it defenseless. Meanwhile, your weapon does not destroy barbaric arrows, not the inventions of enemy people, not attacks and cunning; no, it trampled upon the compulsions of nature, destroyed their power and destroyed their fortress. Constantly fighting with demons, you have won countless victories, and yet you have not received a single blow; on the contrary, you stand invulnerable among such a swarm of arrows, and the spears that are thrown at you return back to those who throw them. This is the wisdom of your art: through what you experience suffering, through that you reflect from yourself those who cause it; Through what you serve as the subject of malice, through this you sadden those at war, having their depravity as an excellent reason for receiving greater glory. Knowing this well yourself and understanding it from experience, you naturally call all this a trifle. Indeed, how can you not call this a trifle, tell me, you, who received a mortal body and, however, despise death just as others are in a hurry to leave a foreign land and return to their fatherland - you, who suffer from a severe illness and, however, are in a more pleasant state than those who have a healthy body and are full of strength - you, who are not humiliated by insults, are not exalted by honors and glory, while this was already the cause of countless disasters for many who, having shone in the rank of the priesthood and reached the last old age and the deepest gray hair, fell from here and were exposed to public disgrace by those who wanted to ridicule them? And you, a woman, clothed in a frail body, and having endured so many attacks, not only did not suffer anything like this, but also prevented many others from suffering the same. While they didn’t even go far in the competition, but fell at the very beginning, jumping off the very, so to speak, barrier, you, having circled the farthest pillar in the lists countless times, received a reward for each run, showing various types of struggle and competition. This is quite natural, because competitions of virtue do not depend on age or on the body, but on the soul and will alone. That is why women were crowned, and men were cast down, that is why children were glorified, and those who were old were put to shame. So, one should always be surprised by those who follow virtue, especially when there are those who love it at a time when the majority abandon it. For this reason, it is fitting to be extremely surprised at your decency, because while so many men, women, and old people, who seemed to possess virtue to a great extent, fled, lie in front of everyone, and fell not as a result of a strong onslaught in war and not from a strong skirmish with enemies, but before the battle, were defeated before the battle, you yourself, after so many battles and battles, not only did not come to exhaustion and not exhausted by many disasters, but on the contrary, you become even younger, and the increase in competitions gives you an increase in strength, because the memory of what you have already accomplished with praise becomes for you a reason for fun and joy, and greater consolation. That is why we rejoice, rejoice, have fun; I will not stop repeating this constantly and proclaiming everywhere the reason for my joy. Therefore, if you are saddened by our absence, then the consolation bestowed by your virtues is very great for you, when we, separated from you by such a long period of travel, receive considerable joy from here, that is, from your courage. An evil person cannot escape the judgment of his conscience. - The example of Judah, Joseph's brother. – The example of Judas Iscariot. – Virtue deserves eternal bliss and receives a reward even here. - This is what the Olympics should console itself with amid the persecution it endures. 1. What are you saying? You didn't put up a trophy and didn't win a brilliant victory? Haven't you put a permanently blooming wreath on yourself? But isn’t that what the whole universe is talking about, praising your virtues all over the earth? Although the battles and competitions were held in one place, and the paths of your runs in the lists and your struggle, filled with blood instead of sweat, were only there, but the words about those deeds and the joy for them spread to the ends of the universe. But you, wanting to make them bigger and prepare more rewards for yourself, added to them the crowns born of humility, saying that you are as different from these trophies as the dead are from the living. That these are words of humility, I would rather try to prove to you from the very thing that happened. You have been expelled from your fatherland, from your home, cut off from friends, from relatives, you have fled to a foreign country; you did not stop dying every day, replenishing with the excess of your will what nature lacked. In fact, since, being a person, you cannot die many times by experience alone, you did it by will. And what is especially important is that you, enduring one thing and waiting to endure another, did not cease to give thanks for this to God, who allowed this to happen, just as you did not cease to strike a mortal blow to the devil. That he really received a fatal blow, he showed by the fact that after that he armed himself with a stronger weapon; That’s why what happened later turned out to be more difficult than what happened before. Just as a scorpion or a snake, when it receives a strong blow, rises, releasing its sting far against the striker, presenting impetuous swiftness against the striker as proof of great pain, so exactly that shameless beast, when it received deep wounds from your wondrous and lofty soul, attacked harder and caused greater temptations. He caused them, not God; but God allowed it, increasing your wealth, increasing your profit, delivering a more numerous reward, a more abundant reward. So, don't be embarrassed or worried! Who, really, ever gets tired of getting rich? Who was embarrassed when reaching the highest power? If those who collect these human goods, mortals and weaker than a shadow, and withering faster than withered flowers, rejoice, rejoice, delight in a pleasure that is both present and departs, and like the flow of river streams, then it is much more just for you, if you were previously in despondency, to make this present opportunity an occasion for the greatest joy. Your treasure, which you have collected, is inviolable, and the dignity created by these sufferings knows no change and does not expect an end - it is endless, not interrupted by the difficulty of circumstances, nor by the evil intentions of people, nor by the attacks of demons, nor by death itself. If you really want to cry, then mourn those who commit such things, the perpetrators of these evils, the slaves who have saved up for themselves the greatest punishment for the future, and here have already received extreme punishment, since so many despise them, consider them enemies, curse and condemn them. If they do not feel this, then for this reason they are especially pathetic and worthy of tears, just like those possessed by mental illness, who thoughtlessly and insanely revile and beat those they meet, and often their benefactors and friends, not noticing the madness in the fit of which they rage. That is why they become incurably ill, not allowing doctors to come to them, not taking any medicine, but even repaying those who want to serve and do good to them with deeds of the opposite kind. Likewise, (your enemies) are worthy of pity for this reason, unless they feel so great their baseness. If they do not pay attention to the condemnation of others, then they cannot escape the conviction of their own conscience, the conviction of the inevitable, incorruptible, not retreating from any fear, not distorted by flattery or the giving of money, not disappearing over time. 2. So the son of Jacob, who told his father that an evil beast ate Joseph, who invented this unfortunate incident and planned to cover up the fratricide with this mask, then deceived his father, but did not deceive his conscience and did not force him to remain silent; no, she continued to rebel against him, constantly crying out, and it was never possible to silence her. Indeed, the one who renounced to his parent the daring act that he had dared to do, who did not tell any of the other people about it, after a long time, when no one accused him, no one reproached him, no one stepped on or remembered that fictitious fable, exposing himself to danger for freedom and life itself, showed that the accuser of conscience for such a long time is not silenced and not tamed, saying the following words: “Exactly, we we are punished for sin against our brother; we saw the suffering of his soul when he begged us, but we did not listen”; and now “his blood is required” from us” (“for we are in sin for our brother’s sake, always praying to us, despised... and... his blood is required”) (Gen. 42:21-22). Meanwhile, there was another charge that was brought against him - he was accused of theft and was taken to court as if he had stolen a golden cup; but since he was not aware of anything like that in himself, he did not grieve because of this and said that he was suffering this not because of what he was accused of and for which he was led bound, but for what no one accused him of, and did not demand an account, for which no one brought him to court, better yet: what he did not dare to do now is precisely what he himself becomes both evidence against himself and an accuser. His conscience attacked him, and he, who had shed his brother’s blood with such fearlessness and was not at all sad about it, now became sympathetic to his brother, and accused the host of those who participated in the bloodshed, and touchingly spoke about all the cruelty, saying: “When he asked us very much, and we despised his grief and the sorrow of his soul. Nature was enough,” he says, “to soften us and incline us to compassion, and he also added tears and prayer, but even with this he did not incline us; we despised his grief and the sorrow of his soul. For this,” he says, “a judgment seat has been prepared for us, for this we risk blood, since we too have sinned against blood.” So Judas, unable to bear the conviction of his conscience, rushed to the noose and ended his life by hanging. When he dared to make that shameless deal, saying: “What will you give me, and I will betray Him to you?” (“Whatever you want, I will give him to you”) (Matthew 26:15) - he was not ashamed of the listeners that, as a student, he was planning such an atrocity against the Teacher, he was not saddened in the following days (before the betrayal), but, being still intoxicated by the pleasure of the love of money, he did not particularly feel the accusation of conscience. But when he committed a sin and took the money, and the pleasure of gain ended, and the accusation of sin finally blossomed, then, despite the fact that no one forced him, no one forced him, no one convinced him, he went of his own accord, disdainfully threw the money to those who gave it and confessed his iniquity, saying aloud to them: “I have sinned by betraying innocent blood” (“I have sinned by betraying innocent blood” ( Matt.27:4) So he could not bear the conviction of his conscience. This is the nature of sin. Before it is completed, it intoxicates its captive, and when it is carried out and completed, then its pleasantness goes away and goes out, and only the accuser stands; Moreover, conscience takes the place of the executioner and torments the sinner, imposes extreme punishments on him and crushes him harder than any lead. 3. And this kind of punishment is here; and what punishments will be assigned to those who committed such atrocities in the future life, you know. Therefore, we must shed tears for them, we must weep for them, because Paul does the same, rejoicing with those who endure disasters and those who compete, and those who experience misfortunes, and mourning those who sin. That’s why he said: “So that again, when I come, my God will not humiliate me among you, and so that I will not mourn for many who sinned before and did not repent of the debauchery and uncleanness, fornication and lasciviousness that they did.” (2 Cor. 12:21), and to those competing he said: “I rejoice and rejoice with you all” (Phil. 2:17). Therefore, let nothing disturb you, neither what happened nor what threatens you in the future. The waves do not shake the rock, but the more rapidly they hit it, the more they break. The same thing happened and will happen here in the future, better yet, even much more. The waves do not shake the rocks, but they not only did not shake you, but also made you even stronger. Such is vice, such is virtue. One, fighting, is destroyed, and the other, being attacked, shines even stronger. One receives rewards not only after the competition, but also during the competition itself, and the competition itself becomes a victorious reward for her, and the other, when he wins, is then even more disgraced, then he is punished, then he is fulfilled with great dishonor, and before the punishment assigned to him, he suffers execution in the act itself, and not only after its commission. If my words are unclear, then listen to blessed Paul, who distinguishes between both. Having once written to the Romans and denouncing the immoral life of some, and showing that even before punishment, in the act itself, it is combined with punishment, he, remembering the illegal mixtures of women and husbands who transgressed the boundaries of nature and invented some unnatural passion, says as follows: “their women replaced natural use with unnatural; in the same way, men, having abandoned the natural use of the female sex, were inflamed with lust for each other, men committing shame on men and receiving in themselves the due retribution for their error" ("for their wives changed the natural likeness into the supernatural. Likewise, the men, abandoning the natural likeness of the female sex, inflamed with their lust against each other, husbands committing violence against husbands, and retribution befitting their deceit, he receives within himself” (Rom. 1:26–27). What are you saying, Pavel? After all, those who dare to do this find pleasure and commit this illegal confusion with love? How did you say that they are punished for this very act? “Because,” he says, “I express a judgment not on the basis of the pleasure of the sick, but on the basis of the very essence of the matter.” Likewise, the adulterer, although he apparently finds pleasure, even before punishment (for his act) suffers execution in the act of adultery itself, making his soul worse and more evil. And the murderer, before seeing the judgment seat and sharpened swords and giving an account of what he dared to do, died already during the commission of the murder, since he again makes his soul more evil. What is disease in the body, fever or dropsy, or anything else of this kind, what is rust on iron, moth on wool, worm on wood, and worms on horns, the same is vice in relation to the soul. He makes her slave and unfree; What am I saying - slave and unfree? He makes it the soul of the dumb, turning one soul into a wolf, another into the soul of a dog, another into a snake, another into a viper, another into the soul of another beast. The prophets explain this and make everyone aware of the change that occurs as a result of vice: one of them said: “dumb dogs that cannot bark” (Is. 56:10), comparing corrupt and secretly plotting people with mad dogs, because the latter, when they become furious, do not attack with barking, but approach silently, causing more harm to those who are bitten than barking ones. Another, again, called famous people raven (Jeremiah 3:2). Another said: “But man will not remain in honor; he will become like the animals that perish” (“a man who is ignorant of honor, is likened to foolish cattle, and becomes like them”) (Psalm 49:13). The most excellent of the prophets, the son of the barren, standing near the Jordan, called some both snakes and brood of vipers. What can be equal to this punishment, when one who came into being in the image of God and tasted such great honor, when a reasonable and meek animal falls into such atrocity? 4. Do you see how even before receiving punishment, vice has punishment in itself? Understand how the same thing happens in relation to virtue, just as virtue, before receiving rewards, becomes its own reward. Just as it happens in the body - nothing prevents you from using the same example again, since it explains the matter well - just as it happens, I repeat, as it happens in the body, that one who is healthy, has a strong body and is free from any illness, by virtue of this, even without joy, is already having fun, finding joy in health, and neither changes in the air, nor heat, nor cold, nor the poverty of the table, nor anything else of this kind can sadden him, since health is able to remove from it the harm that occurs from all this, and this is exactly what usually happens in relation to the soul. Therefore, Paul, being scourged, persecuted, enduring countless misfortunes, rejoiced, saying this: “I rejoice in my sufferings for you” (Col. 1:24). Not only in the kingdom of heaven is there a reward for virtue, but also in suffering itself, because to suffer something for the truth is the greatest reward. That is why the host of the apostles joyfully returned from the Jewish Sanhedrin, not only because of the kingdom of heaven, but also because they were considered worthy to accept dishonor for the name of Jesus (Acts 5:41), since this in itself was the greatest honor and crown, reward and foundation of unfading joy. So, rejoice and rejoice! Truly, this competition with slander is not small, but even very great, especially when it occurs as a result of such a great accusation, because of which they have now slandered us, accusing us of arson in a public tribunal. That is why Solomon, wanting to depict the severity of the competition, says: “And I turned and saw all kinds of oppression that are happening under the sun: and behold, the tears of the oppressed, but they had no comforter; and in the hand of those who oppress them is power, but they have no comforter” (“they have seen... the slander that happens under the sun: and behold, the tears of those who are slandered, and there is no... one to console”) (Eccl. 4:1). If the struggle is great, and it is in fact great, then the crown assigned for it is obviously very great. Therefore, Christ commands those who lead this struggle with due patience to rejoice and rejoice. “Rejoice,” he says, “and rejoice when... you... are reviled for My sake, for your reward is great in heaven” (Matthew 5:11-12). Do you see how our enemies are the culprits of what joy, what reward, what joy? Isn’t it strange, therefore, to create disasters for yourself that those who were not able to inflict on you, but only inflicted the opposite of them? What am I saying? Not only were they not able to punish you, but they also gave you a reason for joy and a pretext for unfading joy; and you, tormenting yourself to such an extent with despondency, punish yourself, become upset, embarrassed and filled with great sadness. They should do this to themselves if they ever wanted to know their own vices. It would be right for those now to grieve, cry, be ashamed, cover their faces, bury themselves and not see this sun, and, imprisoned somewhere in darkness, mourn their vices and the disasters into which they plunged so many churches, and you should have fun and rejoice, because you have achieved the possession of the head of virtues. You know, you know clearly, that there is nothing equal to patience, that it is especially the queen of virtues, the foundation of perfections, a serene haven, peace during wars, silence during a storm, security among evil intentions; you know that it makes the one who possesses it stronger than adamant, that neither advanced weapons, nor troops arrayed in battle formation, nor brought in vehicles, nor arrows, nor launched spears, nor the very horde of demons, nor the terrible regiments of opposing forces, nor the devil himself, who goes into battle with all his army and cunning, can harm him. What are you afraid of? Why are you suffering, who have learned to despise even life itself, if time demands it? But do you want to see the end of the misfortunes that are pressing you? This will happen, and it will happen soon, with God’s will. So, rejoice and be merry, and find joy in your virtues, and never despair that we will see you again and remind you of these words. The saint points out to Olympias several motives for her consolation. “Everywhere those who knew her expressed sympathy for her suffering. - Let her think about the rewards awaiting her in the future life. – Only evil people can complain and grieve. It was obviously not destined for me to leave the city and free myself from those who were crushing my spirit. Those who meet us on the road, some from the east, others from Armenia, others from other places in the universe, looking at us, shed fountains of tears, weep and accompany us with lamentations throughout the entire journey. I said this so that you know that many people sympathize with me along with you, and this means a lot for consolation. In fact, if the prophet bemoans the opposite as heavy and unbearable, saying: “I waited for compassion, but there was none, and I did not find comforters” (“I waited for the one who grieves, but I did not find one, and for those who comforted me, but I did not find it”) (Ps. 68:21), then, obviously, it also provides great consolation when you have the whole universe as accomplices of despondency. If you are looking for another consolation, then pay attention to the fact that we, having endured so many great disasters, remain healthy, are safe, and quite calmly count our various and continuous sufferings, torments, and evil intentions, constantly finding pleasure in the memory of them. So, while you are thinking about this yourself, dispel the cloud of despondency and constantly write to us about your health. Even now, when my dear Mr. Arabia sent us a letter, I was surprised why your honesty did not write, although my lady, his noble wife, is very friendly with you. Think also that all the joys and sorrows of real life are fleeting. Although the gate is narrow and the way is narrow, it is still a way (Matthew 7:13-14), - I will remind you of a saying about which I often talked with you. Even if the gate is wide and the way is broad, yet this is also the way. So, having freed yourself from the earth, or better yet from the very bonds of the flesh, spread the wing of your wisdom and do not allow it to be drowned by shadow and smoke (and such is everything human). But if you see that those who caused us so many injustices own their cities, and enjoy honor and security guards, then pronounce this saying: “Wide is the gate and broad is the way that leads to destruction” (Matthew 7:13), and therefore it is better to shed tears and sorrows for them. Anyone who does anything bad here, and besides that he has not suffered punishment for it, enjoys honor from people, will leave (from here), having the honor of the greatest aggravating circumstance. That is why that rich man was cruelly burned with fire, suffering punishment not only because of the cruelty that he showed in relation to Lazarus, but also because of prosperity, constantly enjoying which, despite such great cruelty, he, however, did not become better thanks to it. Talking to yourself about this and the like (we never cease to constantly tell you about this), my most God-loving lady, put aside this heavy burden of despondency and inform us about this, so that, having learned, as I wrote before, that you have some benefit in the matter of consolation and from our letters, I will use the medicine more often. Suffering must be endured with patience. Every time I see crowds of men and women who pour out on the roads, at stations, throughout cities, and look at us and cry, I understand how things are with you. In fact, if these, having now seen us for the first time, are so overwhelmed by despondency that they cannot easily come to their senses, and, despite our entreaties, requests and advice, shed hot springs of tears, then you obviously have an even more severe storm. But the more severe the storm, the greater the reward, if you continually endure it with thanksgiving and due courage, as indeed you do. Likewise, helmsmen, when a strong wind blows, if they spread the sails beyond the proper measure, they capsize the ship, and if they control it accordingly and properly, they sail with complete safety. So, knowing this, my most God-loving lady, do not give yourself up to the power of despondency, but prevail over the storm with your reason: after all, you are able, and the storm is not greater than your art. Send us letters informing us of this, so that we, living in a foreign land, will receive great joy when we learn that you have endured this despondency with the prudence and wisdom due to you. I wrote this to your honesty when I was already walking near Caesarea. The saint reproaches Olympias for not writing to him often enough. Let this fear also dissipate from you - fear for our journey. As I wrote earlier, our body became healthier and acquired greater strength, since the weather was favorable towards us, and those who lead us show every zeal beyond our desires in order to calm us down, and this is proven by their actions. I sent this letter as I was preparing to leave Nicaea, on the third day of the month of July. Write to us constantly about your health. In this case, my master Pergamius, in whom I trust very much, will provide you with services. Inform us not only about your health, but also that your cloud of despondency has cleared, because if we learn about this from your letters, then we ourselves will begin to write more often, as if we are achieving some benefit through letters. So, if you want to enjoy frequent letters, then show us clearly that some benefit comes from this, and you will see how generously we will deliver them. And now, when many came from there who could bring us letters, I was very tormented by not receiving a letter from your honesty. The calmness of the saint in the midst of his suffering. – He asks Olympias to write to him more often. As our trials intensify, our consolation increases, and the more joyful our hopes for the future; Now everything is carried along with the current, and we are sailing with a fair wind. Who saw it? Who heard? Underwater rocks and cliffs, whirlwinds and storms erupt, crazy night, deep darkness, steep slopes and rocks; and we, sailing through such a sea, are in no worse position than those rocking in the harbor. So, considering this, my most God-loving lady, be above these turmoil and storms, and deign to inform me about your health. As for us, we are healthy and joyful. Our body has become stronger, and we breathe clean air, and the prefect’s soldiers, leaving with us, serve us so well that they eliminate the need for us even for servants, performing the tasks of servants; They took on this responsibility out of love for us and protect us everywhere, since everyone considers himself happy for the sake of this service. One thing that saddens us is the uncertainty that you yourself are healthy. Let us know about this, so that we may taste the joy that comes from here and give much thanks to my lord, our dear son Pergamius. And if you wish to send us a letter, then use it for this purpose, since he is both a sincere friend and very devoted to us, and greatly respects your decency and fear of God. The saint announces his arrival in Caesarea. He has recovered in health and boasts of the extraordinary care with which he is surrounded by his friends and admirers. Having escaped the illness that I suffered on the way and the remains of which I brought to Caesarea, and having finally returned to full health, I send your God-fearing letter from Caesarea itself, in which, having found great care, I felt lighter, having received the best and very famous doctors who treated us not only with art, but mainly with compassion and tender love; one of them even promised to leave with us, as did quite a few other noble people. We often write about our affairs, but you yourself, for which I reproached you before, rarely do this. And so that you understand that this is a matter of your negligence, and that it is not the lack of those who would carry letters that causes this, pay attention to the following: my lord, the brother of the blessed Bishop Maximus, met with us on the third day, and when we asked him for letters, he said that you did not want to give him any letter, just as Tigrius the presbyter did not give it when he demanded it from him. Please reproach him, our sincere and ardent friend, for this, as well as everyone else surrounding Bishop Kyriakos. As for changing the place of exile, do not bother him or anyone else because of this. We have received mercy. Perhaps they wanted (to seek a change in the place of exile), and were not able to (achieve the goal). Thank God for everything; I will never stop repeating this no matter what happens to me. But they couldn't do that. Couldn't they really write? Give a lot of thanks to my mistresses, the sisters of my lord, the most honorable Bishop of Pergamos, who show much zeal for us. They did what my lord the regional chief, his son-in-law, was very disposed towards us, so he really wanted to see us there. And you yourself constantly inform us about your health and about those who love us. As for us, do not worry, because we are healthy and joyful, and to this day we enjoy great rest. We want to know about the companions of Bishop Cyriacus, whether they have been released, and no one has told us anything clear about this; at least you can find out for us. Tell Bishop Kyriako that I am not sending him letters due to sadness. The saint tells Olympias everything that he suffered before arriving in Kukuz. - Then he talks about the sympathy that he meets in this area, and about the care with which he is constantly surrounded there. Finally, we barely caught our breath when we arrived in Kukuz, from where we are sending the letter; Finally, we barely saw the light, (having gotten rid of) the smoke and clouds of various disasters that befell us along the way. Now that the sorrows have passed, we tell your piety about them. I did not want to do this while I was in them, so as not to especially sadden you. For almost thirty days, or even more, I struggled with severe fevers, and in this state I walked this long and difficult path, being besieged by other serious illnesses stemming from the stomach. Imagine what happened from here, when there were no doctors, no baths, no necessary things, no other amenities, when we were besieged from everywhere by the fear of the Isaurians and other disasters that usually arise from the inconvenience of roads, care, anxiety, despondency, the absence of those who would serve. But now it's all over. Having arrived in Kukuz, we have thrown off the remnants of all illness, and are in the most impeccable health, as well as freed from fear of the Isaurians, since there are many warriors here who are fully prepared for battle with them; Necessary things flow to us in abundance from everywhere, since everyone receives us with all love, although the area is extremely deserted. But my master Dioscorus happened to be here, and he sent his servant to Caesarea for this purpose, inviting him and asking him not to prefer him to the house of another; many others did the same, but I found it necessary to prefer this one to the others, and we stopped at his house. He becomes everything to us, so that we constantly even reproach him because of his great generosity and the contentment that he wants to give us. So, because of us, he even retired to live on the estate in order to serve us in every possible way, and arranges for us a dwelling convenient for the winter, doing and undertaking everything for the sake of this matter; and in general there is no shortage of services regarding me. Many other attorneys and economists, having received written orders from their masters, constantly appear, ready to reassure us in every possible way. I told you about all this, and one, the earlier one, I mourned, and the other pleasant one I stated, so that someone would not rashly transfer us from here. If, in fact, those who want to show us mercy leave it to our will to be where we want, and do not think of assigning us another place again, which they themselves wish, then accept this mercy. If, by forcibly relocating us from here, they intend to send us to another place, and we will have to travel again, again, then this will be very difficult for me: firstly, (I must be afraid) that they will somehow send us to a more distant or more unpleasant area, and then (I must know) that traveling for me is more difficult than countless exiles. The difficulty of this journey brought us to the very gates of death. Living now in Kukuza, we again gather our strength, thanks to constant sitting and peace, and through calmness we heal the disaster that happened to us over a long time, and our broken bones, tormented flesh. On the same day on which we appeared, my lady the deaconess Saviniana 5 also came, broken and tormented, since she is at an age when it is difficult to move, but young in zeal and not feeling any sorrows. She said that she was ready to go even to Scythia (because such rumor was strong) when we were taken there. She is ready, as she says, not to return anywhere else, but to live where we will be. And the sons of the church accepted her with full favor and love. And my lord Constantius, 6 the most God-fearing presbyter, would have been here long ago. He even wrote to me, asking me to allow him to come here, since without my consent he would not dare to come, although he strongly desires this and, as he says, does not have the opportunity to stay there, because he is seeking refuge and is hiding: so great, as he says, are his distresses. So, I ask: do not act differently regarding the place (of my exile). If you again try to test their intention, then do not say anything on your own, but in accordance with your prudence, test where they decided (to settle me): after all, you can do it. And if you notice that somewhere nearby in a seaside city - or in Cyzicus, or near Nicomedia, then accept it. If somewhere further than those areas, or further than the present place, or as far away as this place, then do not agree, because for me it is very burdensome and difficult. Here we are still enjoying a lot of rest, so that in two days we could remove from ourselves all the trouble that happened to us as a result of the road. It tells about what happened to the saint in Caesarea. 1. Why are you crying? Why do you beat yourself in the chest and demand punishments for yourself, which your enemies were not able to demand from you, having so completely betrayed your soul to the power of despondency? The letters you sent to us through Patricius revealed these spiritual wounds of yours. Therefore, I am very sorrowful and sad that you, obliged to use all means and do everything to drive away despondency from your soul, wander around, collecting sorrowful thoughts, inventing something that does not exist (after all, you said this), and in vain, and in vain, and to the greatest harm, tormenting yourself. Why, in fact, does it sadden you that you were unable to move us from Kukuz? As far as it depended on you, you resettled, using all means and doing everything. If the matter has not come to an end, then one should not grieve because of this. Maybe God was pleased to arrange for me longer running paths, so that there would be more brilliant crowns. So, why do you mourn because of what we are glorified by, when you should be triumphant and rejoice and crown yourself because we are worthy of such a great deed, far beyond our dignity? But does the desolation of these places sadden you? And what, however, is more pleasant than living here? Calmness, silence, complete absence of hassle, healthy body. If a city has neither a market nor goods, then this does not matter to me, because everything flows to me, as if from sources. Indeed, I have both my lord, the local bishop, and my lord, Dioscorus, who constantly carry out the work of our peace. And the wonderful Patrick will tell you how we spend our lives in joy, in merriment, amid great courtship for us, since, at least, it concerns my stay here. If you mourn what happened in Caesarea, then you are doing this too unworthy of you. In exactly the same way, there again brilliant crowns were woven for us, so that everyone glorifies us, extols us with praise, wonders, is amazed at why we suffered disasters and were expelled. But let no one know about this yet, although many are divulging it. My lord Paenius announced to me that there (in Caesarea) there are the presbyters of Faretria himself, who said that they have fellowship with us and have nothing in common with our opponents, neither drawing closer to them nor entering into fellowship. So, so that we do not confuse them, let no one know this, because what happened to us is very difficult. Although I did not suffer anything else terrible, what happened there was able to bring me countless rewards: to such an extent were we in danger even with regard to our lives. But, please, let this remain a secret to you, and I will tell you about it briefly, not with the goal of saddening, but to please, since the fact that I constantly walk through this kind of trials and that they are brought upon me by those from whom I never expected, serves as a basis for me to be rewarded - this is my wealth, this is the extermination of my sins. When we, having got rid of the Galatian 7, who almost threatened us with death, intended to enter the Cappadocian country, many met us on the way, saying: “Mr. Faretrius is waiting for you and goes everywhere so as not to fail in meeting you, and does and undertakes everything to see you and embrace you, and show all his love; he even stirred up monasteries and monasteries.” When I heard this, I did not expect anything of this, but imagined the opposite; however, I did not say anything like that to anyone who announced this. 2. When, finally, I entered Caesarea, killed, exhausted, being in the highest stage of development of the flames of fever, sad, suffering to the extreme, I reached an inn lying on the very edge of the city, and tried to find doctors and extinguish that stove: this was the highest stage of development of three-day fever. Added to this was weariness from the road, fatigue, weakness, the absence of those who would serve, the lack of necessary things, the fact that we did not have any doctor, that we were exhausted by stress, heat and wakefulness, so that I entered the city almost dead. It was then that all the clergy, people, monastics, nuns, doctors appeared, from whom I enjoyed great care, since everyone served and helped us in everything. However, even under such circumstances, pressed by a strong flame (of fever), I was in extreme danger. Finally, little by little, the illness began to stop and subside. Faretrius was nowhere to be found; he was expecting our departure, although why he decided to do so, I don’t know. So, when I saw that the trouble had quietly ceased, I finally began to think about traveling to reach Kukuz and take a little rest from the disasters of the journey. When this was the case with us, they suddenly reported that countless numbers of Isaurians raided the Caesarea country, that they set fire to some large village and caused extreme disasters. Hearing this, the tribune took the soldiers he had and went, because they were afraid that they would attack the city, and everyone was in fear, everyone was in alarm, sacrificing the very foundation of the fatherland for the sake of danger, so that even the elders themselves were busy guarding the walls. When things were in this state, suddenly, around dawn, a detachment of monks (so it must be said and this name expresses their fury) attacked the house where we were, threatening to burn it down, set it on fire, and cause us extreme disaster if we did not leave. And neither the fear of the Isaurians, nor the illness that oppressed us so much, nor anything else made them more lenient; They advanced, breathing such fury that even the Praetorian soldiers themselves were afraid of them. Indeed, they threatened them with blows and boasted that they had already shamefully beaten many Praetorian soldiers. The Praetorians, hearing this, ran to us and prayed and asked: “Free us from these beasts, even if we fall into the hands of the Isaurians.” The city prefect, hearing about this, ran to our house, wanting to help us. The monks did not listen to his admonitions, but he himself turned out to be powerless in front of them. Seeing that the situation was in a very difficult situation, and not daring to either advise us to leave to obvious death, or to remain in the city again, due to their fury, he sent to Faretrius, asking him to give us a few days, both in view of our illness and in view of the impending danger. But even under such circumstances there was no success; on the contrary, and the next day they appeared even more furiously, and none of the presbyters dared to intercede and help us, but, ashamed and blushing (because this, they said, happened on the orders of Faretrius), they hid, hid, and did not heed when we called them. Why talk a lot? Despite the fact that such horrors threatened, despite the fact that death was almost obvious and the fever was killing me (because we had not yet gotten rid of the disasters occurring here), at midday, throwing myself into a stretcher, I was taken out of there with sobs, screams, curses to the one who did this from the whole people, with general regrets and lamentations. And when I left the city, some of the clergy quietly came out and saw us off with complaints. And while we heard some saying: “Where are you taking him to obvious death?”, another of those who loved us said to us: “Go away, I ask you; fall into the hands of the Isaurians, just get rid of us; no matter who you fall into, you will be in a safe position if you escape our hands.” When the beautiful Seleucia, the noble wife of my master Rufinus, heard and saw this (she took great care of us), she exhorted and asked me to go to her country house, located at a distance of five miles from the city, and send people with us, and we retired there. 3. But even there this malice did not think of leaving us behind. When Faretrius found out, as she spoke, he made many threats to her. When she hospitably received me into her country house, I knew nothing of this; Having come out to us, she hid this from us, and told the steward who was there to give us every peace, and if the monks attacked us, wanting to insult or beat us, he would gather the farmers from the rest of her estates and thus prepare for battle against them. She invited me to take refuge in her dwelling, which had a fortress and was impregnable, so that I could avoid the hands of the bishop and the monks. But I did not agree, but stayed in the country house, not knowing anything about what was being prepared. And this was not enough for them to leave their rage against us. Then at midnight, when I knew nothing of this (and Faretrius, as she says, strongly threatened her, forcing and forcing her to expel us from the country house), this woman, unable to bear his importunity, although I did not know about it, announced that the barbarians had attacked - so she was ashamed to say about the coercion she suffered. And coming to me at midnight, Presbyter Evifios woke me up while I was sleeping, and said in a loud voice: “Get up, I beg you, the barbarians have attacked, they are close here.” Imagine what I was like listening to this. Then, when I said to him: “What should be done? We cannot escape to the city, lest we suffer something worse than what the Isaurians would have done to us,” he began to force us to leave. The night was moonless, very midnight, gloomy, dark; and this again put us in a helpless position; no one was around, no one helped, because everyone left us. Nevertheless, prompted by fear and expecting immediate death, I, exhausted, stood up and ordered the torches to be lit. But the presbyter ordered them to be extinguished, so that, as he said, the barbarians, attracted to us by the light, would somehow not attack us. The torches were also extinguished. Then the mule carrying our stretcher (because the path was very uneven, steep and rocky), falling on its knees, knocked me down, who was inside the stretcher, and a little more - and I should have died; then, jumping to my feet, I walked, supported by Presbyter Evifius (he himself fell from the animal), and thus walked, led by the hand, or better yet, dragged, because it was impossible to walk through such inconvenient terrain and inaccessible mountains at midnight. Imagine what I had to endure, oppressed by such calamities, and even in an attack of fever, I, who knew nothing of what had been arranged, but was afraid of the barbarians, trembled and expected to fall into their hands. Don't you think that these sufferings alone, even if nothing else happened to me, are able to resolve many of our sins and give me a great opportunity for glory? The reason for these sufferings, as I think, is that immediately, as soon as I entered Caesarea, all the noble people, former vicars, presidents, sophists, tribunes, 8 the whole people looked at me every day, served me, guarded me like the apple of their eye; this, I think, irritated Faretri; Likewise, envy, which drove us out of Constantinople, has not left us behind here, as I think; I do not assert this, but I assume. Who could tell about the rest that happened to us on the way, about the horrors and dangers? Remembering this every day and always carrying it in my thoughts, I am delighted with joy and rejoice, as if I have a great treasure saved up: this is how I feel. In view of this, I ask your honesty to rejoice, have fun, rejoice, glorify God, who has deigned us to endure such calamities. I ask you to keep this with you and not tell anyone, although it is very natural that the prefect’s soldiers could fill the whole city with stories about this, since they themselves were exposed to extreme dangers. 4. Nevertheless, from your piety, let no one know this; on the contrary, you stop those who speak. And if you grieve because of the remnants of evil, then know clearly that I have completely freed myself from everything and now my body is stronger than when I lived there. Why are you afraid of the cold? Our homes are comfortable, and my lord Dioscorus does and does everything so that we do not notice the cold, even to a small extent. If I can judge from the beginning, the real climate seems to me to be eastern, and not at all worse than the climate of Antioch. The same warmth, the same goodness of air. You made me very sad when you said that perhaps you were also sad because of us, as if we were careless. However, many days before this, I sent your honesty a letter, asking you not to move me from here. I could understand that you would need a strong defensive speech and a lot of work and effort to be able to justify yourself in such words. In part, perhaps, you were justified when you said: “I’m only thinking about this to increase my grief.” But even this, i.e. To say (that) I strive with thoughts to sorrow, I again consider it the greatest crime, because when you need to do and undertake everything to destroy grief, you are doing the will of the devil, increasing despondency and sadness. Or do you not know how great an evil despondency is? Finally, do not be at all afraid for the Isaurians, because they retreated to their own country, and the governor of the province did everything for this, and we, being here, are much more secure than when we were in Caesarea. After all, I fear no one more than bishops, with the exception of a few. So, do not be afraid of anything for the Isaurians, because they have withdrawn, and with the onset of winter they sit at home, and will only go out after Pentecost. How can you say that you don’t receive letters? I have already sent you three long letters, one through the soldiers of the prefect, another through Anthony, and the third through Anatoly, your servant; in particular, two of them, like a saving medicine, are able to console anyone who is discouraged, anyone who is tempted, and lead to complete joy. Therefore, having taken them, read them continuously and constantly, and you will see their power, you will fully experience the medicine and receive help, and you will inform us that some benefit has come from them for you. I have a third letter similar to them ready, which I did not want to send now, being very saddened by the fact that you say: “I am collecting sorrowful thoughts for myself and inventing things that do not exist,” uttering words unworthy of you, for which I myself am ashamed and hide my face. However, read those letters, and you will no longer say this, even if you endlessly crave despondency. Since you also wrote to us regarding Bishop Iraklid, then, if he wishes, he should express a protest, and thus get rid of all the troubles, because there is nothing else left. I, although I did not achieve anything great, nevertheless persuaded my mistress Pentadia to show every effort to see if she could come up with some consolation for him in misfortune. And you said that you dared to inform me of these disasters as a result of orders from Heraclid. What courage! So, I have not stopped saying and will not stop that only one thing is sad - sin, but everything else is dust and smoke. What, really, is so hard to live in prison and have chains on you? Why is it difficult to endure misfortunes when enduring adversity becomes the basis of such a great reward? Why is exile so difficult? Why is deprivation of property difficult? These words do not actually contain anything terrible, they are empty words spoken under the influence of sadness! In fact, if you point to death, then you will talk about the debt of nature, which must certainly be endured, even if no one caused it; if you point to exile, you will not say anything else except that the expelled one sees a (new) country and many cities; if you point to deprivation of property, then you will talk about freedom and permission from the bonds it imposes. 5. Do not stop, as far as it depends on you, serving Bishop Marufa 9 so that he rises from the abyss, because I especially need him in view of the state of affairs in Persia. Find out from him, if it is possible for you, both about what good was accomplished there by his labors, and about why he appeared here, and let us know whether you gave the two letters that I sent to him. If he wishes to send us a letter, then we will write to him, and if he does not wish, then let him at least explain to your fear of God whether there was any benefit there, and whether he hopes to act successfully upon his return. For this reason, I tried to get closer to him. Nevertheless, let everything that depends on you be done, and even if everyone falls head over heels, you do your duty. Your reward will be perfect. So, in every possible way and as far as possible, win him over to yourself. Do not neglect, I ask you, what I intend to say, but show great care about it. The monks, the Marsi and the Goths, with whom Bishop Serapion was constantly hiding, let me know that Deacon Moduarius had come with the news that that admirable Bishop of Unila, whom I had recently consecrated and sent to Gothia, having accomplished many great deeds, had died; and this deacon came with letters from the king of the Goths, in which he asked to send a bishop to them. Since, in view of the catastrophe that threatens us, I do not see any other way to arrange this matter except delay and postponement (after all, it is now impossible for them to sail either to the Bosphorus or in other directions), then try to delay them for now due to winter; but do not pass this by carelessly, for this is a matter of great importance. There are two circumstances that will especially sadden me if they happen - which may not happen! - firstly, that the bishop will be installed by those who have committed so many evils, and by whom it is illegal to be appointed, and secondly, that someone may be elected imprudently. You yourself know that they are not trying to elect a noble person. If this happens, which will not happen, then you yourself know what will follow. So, to prevent any of this from happening, make every effort. And if it were possible for Moduaria to quietly and secretly escape to us, then a lot would be achieved. If it is not possible, then let it be as circumstances dictate. Just as she, having thrown two obols, surpassed all those who threw more, because she thereby exhausted all her property (Luke 21: 2-4), so those who try with all their might in matters of business have done everything that is due to them, even if there was no benefit (from their efforts) and have a perfect reward. I thank Bishop Hilary a lot for writing to me, asking me to allow him to retire to his city and put things in order there, and come to us again. Since his presence is very useful (because he is both God-fearing and a constant and zealous husband), I asked him that, having left, he would return soon. Therefore, try to ensure that the letter is given to him quickly and safely and is not left neglected, because he asked for our letters with great passion and ardor, and his presence is very useful. So, take every possible care of the letters: if Presbyter Helladius is not there, then try to have it given to friends through some sensible and intelligent person. The saint exhorts Olympias not to be afraid of persecution and informs her that he has not yet fully recovered. Did you expect, having shown such wisdom from your youth and trampled upon human pride, that you would live an unperturbed and peaceful life? And how is this possible? In fact, if people, opposing people, receive countless wounds both in competitions and in wars, then you, who approached the very principles and powers, the rulers of the darkness of this world, the spirits of malice (Eph. 6:12), and approached so courageously, you, who set up such trophies and caused so much sorrow to that fierce and damned demon, how could you hope that you would live quietly calm life! So, one should not be alarmed because there are many wars and turmoil and much anxiety everywhere, but on the contrary, one would have to be amazed if none of this had happened. Virtue is associated with labor and danger. You yourself know this before our letters, and you will not at all have the need to learn from others, and we write this, teaching not the ignorant. We know, after all, that neither expulsion from the fatherland, nor loss of property (and this is unbearable for many), nor insult, nor any other similar kind of grief can upset you. Indeed, if the accomplices of those suffering these disasters are made worthy of competition, then much more are those who are in them. That is why Paul praises the Jewish believers for both, saying: “Remember your former days, when you, having been enlightened, endured the great feat of suffering, now in the midst of reproaches and sorrows serving as a spectacle for others, now taking part in others who were in the same state” (“remember... the first days, in which, having been enlightened, you endured many passions of suffering: in slaughter, in reproach and The shame of those who were formerly afflicted was a disgrace, but the community of those who formerly endured such things" (Heb. 10:32–33). That's why we don't write a long letter. No one comes to the winner who puts up a brilliant trophy for help, but only for praise. Likewise, we, knowing what great wisdom you have shown regarding what happened to you, we please you, we are amazed at your patience at the present time and at the rewards that are assigned to you for this. And since I know well that you want to know about our affairs (because I have been silent for a long time), I will tell you that although we have freed ourselves from a serious illness, we still carry the remnants of the illness (until now). We use very good doctors, but the lack of necessary things destroys the benefits that come from the treatment. Indeed, here not only is there a scarcity of medicines and other things that can improve a tired body, but also hunger and infection are a matter of concern. Finally, these disasters increase the continuous robber attacks, which extend to the most distant routes, block and cut off all roads, causing great danger to travelers. Indeed, Andronicus, as he says, fell into the very hands of robbers and escaped from them by being robbed. Therefore, I ask your decency not to send anyone here anymore, because we must be careful that the pretext of traveling to us does not become a reason for murder for those who come here, and you know what grief this will bring us. But if you attack some trustworthy person who comes here for another need, then through him inform us about your health. For this purpose, as well as for our needs, let no one come here because of the fear that we spoke about. Reasoning about the fact that God sends both joy and suffering to pious people. Both are the work of God’s ineffable love for mankind - both the fact that He allows temptations so great and so continuous to be brought upon you, so that your crowns may be more brilliant, and the fact that He makes a very quick deliverance from them, so that you, on the other hand, are not tormented by the duration of the disasters caused. So exactly God controlled the lives of those noble men, I mean the apostles and prophets, now allowing the waves to be excited, now forbidding the sea of ​​evils and after a painful storm producing a pleasant silence. Therefore, stop crying and tormenting yourself with sadness and do not look only at the continuous and frequent misfortunes caused, but look at the very quick liberation from them, and at the indescribable reward and reward that is born for you from here. All the misfortunes inflicted on you, compared with the rewards that should be given to you for them, are nothing more than cobwebs, shadows and smoke, or even more insignificant. What, in fact, does it mean to be expelled from the city and change places after places, to be persecuted from everywhere, to suffer deprivation of property, to be dragged through the courts, to be tormented by soldiers, to endure suffering from those who have received countless benefits, and to be insulted by both servants and freemen - what does it mean when the reward for this will be heaven and those pure blessings that cannot be expressed in words, that do not have end, but bring eternal pleasure? So, having stopped thinking about intrigues, insults, deprivation of property, constant migrations, spending life in a foreign land, and trampling this easier than any dirt, think about the treasures that have been collected for you in heaven, about inexpensable profits and inviolable wealth. But as a result of these labors and disasters, your body has been brought into poor condition, and the machinations of your enemies have caused you to become ill? Again you show me the basis for another reward, great and ineffable. You know, you know clearly what it means to endure the illness of the body nobly and with gratitude. This, as I have often said, crowned Lazarus, this disgraced the devil in the competitions that Job waged, and made the fighter, thanks to such patience, more glorious. This glorified him more than his love for the poor, and his contempt for property, and that sudden loss of children, and countless misfortunes, and completely blocked the shameless lips of that evil demon. So, constantly thinking about this yourself, rejoice and be merry, having completed the greatest feat and meekly enduring the main test, glorifying for this the man-loving God, who, although he can destroy everything at once, allowed this to happen so that this wonderful profit would be more brilliant for you. That’s why we never stop pleasing you. We rejoiced that you, having freed yourself from litigation and troubles, as befitted you, put an end to the matter and resolved it - neither cowardly rejecting them (litigations and troubles), nor stubbornly insisting on them, and without dragging yourself into the courts and the disasters resulting from them, but took the middle path, having received freedom decent for you and in everything showing great prudence, proving long-suffering, and firmness, and fortitude, and the ability of your prudence not to be deceived. The saint praises Olympias for her courage and self-denial. Nothing strange or unnatural happened to your piety - on the contrary, it was quite natural and it should have been so that the strength of your soul became stronger as a result of continuously successive trials, and you acquired more zeal and strength for competitions, and hence great pleasure. Such is the nature of suffering: when it attacks a soul that is noble and full of strength, it usually produces this. And just as fire makes gold purer when it unites with it, so suffering, attacking golden souls, makes them more pure and tested. That is why Paul said: “from tribulation comes patience, and from patience experience” (“tribulation makes patience, but patience is a skill”) (Rom. 5:3-4). Therefore, we rejoice and rejoice, and from your courage we receive the greatest consolation in this loneliness. Therefore, even if you are surrounded by countless wolves and many crowds of evil ones, we are not at all afraid, but we pray that the present trials will disappear and others will not happen, fulfilling the Lord’s law, which commands us to pray not to enter into temptation (Matthew 26:41); if they are allowed to happen again, then we are calm for your golden soul, which is collecting for itself the greatest wealth from here. How, in fact, will those who dare to do everything on their own head be able to frighten you? Property loss? But I know well that for you this is ashes and is considered more insignificant than any dirt. Expulsion from the fatherland and home? But you know how to live in large and crowded cities, as if in deserts, all the time being devoted to peace and tranquility and straightening out the tinsel of life. Are they making death threats? But you warned them about this too, since you have been taking care of this all the time, and if they drag you to murder, they will drag a dead body to it. Why do you need to talk a lot? No one will be able to do anything to you that he has not found you have already endured to perfection long ago, because you have practiced in all this, always walking the tight and narrow path. Having learned this most beautiful knowledge in such exercises, you now appeared more brilliantly during the competitions, not only not at all embarrassed by what was happening, but also inspired with joy, rejoicing and triumphant. What you have become accustomed to through exercise, competitions are what you now do with great ease, in a woman’s body, weaker than a spider’s web, trampling with great laughter the fury of husbands, full of strength and sharpening their teeth on you, and being ready to endure more than they prepare. Blessed are you and thrice blessed for the sake of the crowns that flow from here, or rather, for the sake of the competitions themselves. And such is the nature of these competitions that even before the awards, in the very places appointed for them, they have both rewards and rewards, the pleasure that you now enjoy, joy, courage, firmness, patience, as well as the fact that you are insurmountable, indomitable, above everything, that you have trained yourself so much with exercises that you cannot tolerate anything terrible from anyone, that in such storms you stand on a rock and in a raging sea you rush with a tailwind with complete calm. These are the rewards for torment in this life and before the kingdom of heaven. I know, yes, I know that now you, inspired by joy, do not even think that you are clothed with a body, but if time requires, you will take it off yourself more easily than the other clothes in which they are dressed. So, rejoice and be glad both for yourself and for those who died a blessed death, not on a bed or in a house, but in prison, bonds and torment. Sorrow and shed tears only for those who do this, because this too is worthy of your wisdom. And since you want to know about the health of our body, then (know that) we have freed ourselves from an illness that previously bothered us somewhat, and now we feel lighter, unless the coming winter again causes harm to our weak stomach. Regarding the Isaurians, we are completely safe. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” By this Pelagius some mean a heresiarch. According to Tilmon, this deaconess was the aunt (paternal) of St. I. Chrysostom. To this Constantius St. I. Chrysostom even wrote a special (221st) letter. This was probably Leontius, Archbishop of Ancyra in Galatia, who was very hostile to Chrysostom. Oí apó bixaríwn – former vicars, rulers of dioceses (the first rank after the prefect); oí apó hgemónwn (ex praesidibus) – former presidents, heads of provinces; “oí apó triboúnwn - former leaders of the tribes. 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